HORACE  A.  SCOTT 
2208  N.  Ross  Street 
Santa  Ana, Cat  if. 


"PENNSYLVANIA  DUTCH.' 


PENNSYLVANIA  DUTCH; 


OTHER   ESSAYS. 


'  Along  the  cool  sequestered  vale  of  life 
They  kept  the  noiseless  tenor  of  their  way. 


PHILADELPHIA: 

J.   B.   LIPPING  OTT    £    CO. 

1872. 


Entered  according  to  Act  of  Congress,  in  the  year  1872,  by 

J.  B.  LIPPINCOTT    &    CO., 
In  the  Office  of  the  Librarian  of  Congress  at  Washington. 


m 

r 

ICO 


THE  leading  article  in  this  collection  was  writ- 
ten about  four  years  ago,  and  appeared  in  the 
Atlantic  Monthly  for  1869. 

In  publishing  it  now,  I  make  a  few  alterations 
and  add  notes. 

After  this  was  written,  I  became  better 
acquainted  with  our  plain  German  sects,  and 
wrote  the  other  essays  that  describe  them,  and 
which  are  graver,  and  more  strictly  historical, 
than  the  first.  G. 

APRIL,  1872. 


CONTENTS. 


PAOK 

"  PENNSYLVANIA  DUTCH"  (PROPERLY  GERMAN)     .        .      9 

Language        9 

Keligion 12 

History  of  the  Sect 20 

Politics 22 

Festivals 24 

Weddings .26 

Quiltings 33 

Farming          ........     35 

Farmers'  Wives 39 

Holidays 49 

Public  Schools        .  53 

Manners  and  Customs 56 

AN  AMISH  MEETING 60 

Swiss  EXILES   .        .  ' 73 

THE  DUNKER  LOVE-FEAST 109 

EPHRATA  .        .        .        .        .        .        ...        .139 

A  FRIEND         .        .        .        .     * 178 

COUSIN  JEMIMA 198 

(vii) 


PENNSYLVANIA  DUTCH' 

(PROPERLY  GERMAN). 


I  HAVE  lived  for  twenty  years  in  the  county  of 
Lancaster,  where  my  neighbors  on  all  sides  are 
"  Pennsylvania  Dutch."  In  this  article,  I  shall 
try  to  give,  from  my  own  observation  and  famil- 
iar acquaintance,  some  account  of  the  life  of  a 
people  who  are  almost  unknown  outside  of  the 
rural  neighborhoods  of  their  own  State,  who  have 
much  that  is  peculiar  in  their  language,  customs, 
and  beliefs,  and  whom  I  have  learned  heartily  to 
'esteem  for  their  native  good  sense,  friendly  feel- 
ing, and  religious  character. 

LANGUAGE. 

The  tongue  which  these  people  speak  is  a  dia- 
lect of  the  German,  but  they  generally  call  it 
and  themselves  "  Dutch." 

For  the  native  German  who  works  with  them 
on  the  farm  they  entertain  some  contempt,  and 

2  (9) 


10  "PENNSYLVANIA  DUTCH." 

the  title  "  Yankee"  is  with  them  a  synonym  for 
cheat.*  ^A.s  must  always  be  the  case  where  the 
great  majority  do  not  read  the  tongue  which  they 
speak,  and  live  in  contact  with  those  wrho  speak 
another,  the  language  has  become  mixed  and  cor- 
rupt. Seeing  a  young  neighbor  cleaning  a  buggy, 
I  tried  to  talk  with  him  bv  speaking  German. 
"  Willst  du  reiten  ?"  said  I  (not  remembering 
that  reiten  is  to  ride  on  horseback).  "  Willst  du 
reiten  ?"  All  my  efforts  were  vain.  I  was  going 
for  cider  to  the  house  of  a  neighboring  farmer, 
and  there  I  asked  his  daughter  what  she  would 
say,  under  the  circumstances,  for  "Are  you  going 
to  ride  ?" 

"  Widdu  fawry?  Buggy  fawry?"  was  the  an- 
swer. (Willst  du  fahren?)  Such  expressions  are 
heard  as  "  Koockamulto',"  for  "  Guck  einmal 
da,"  or  "  Just  look  at  that !"  and  "  Haltybissel" 
for  "  Halt  ein  biszchen,"  or  "Wait  a  little  bit." 
"  Gutenobit"  is  used  for  "  Guten  Abend."  Apple- 
butter  is  "  Lodwaerrick,"  from  the  German 
"Latwerge,"  an  electuary,  or  an  electuary  of 


*  An  acquaintance  explains  the  prejudice  against  Yankees, 
by  telling  how,  some  forty  to  sixty  years  ago,  the  tin-peddlers 
traveled  among  the  innocent  Dutch  people,  cheating  the 
farmers  and  troubling  the  daughters.  They  were  (says  he) 
tricky,  smart,  and  good-looking.  They  could  tell  a  good  yarn, 
and  were  very  amusing,  and  the  goodly  hospitable  farmers 
would  take  them  into  their  houses  and  entertain  them,  and 
receive  a  little  tin-ware  in  payment. 


LANGUAGE.  11 

prunes.  Our  "Dutch"  is  much  mixed  with 
English.  I  once  asked  a  woman  what  pie-crust 
is  in  Dutch.  "  Pj-kroosht,"  she  answered. 

Those  who  speak  English  use  uncommon  ex- 
pressions, as, — "  That's  a  werry  lasty  basket" 
(meaning  durable);  "I  seen  him  yet  a'ready;" 
"  I  knew  a  woman  that  had  a  good  baby  wunst ;" 
"  The  bread  is  all"  (all  gone).  I  have  heard  the 
carpenter  call  his  plane  she,  and  a  housekeeper 
apply  the  same  pronoun  to  her  home-made  soap. 

A  rich  landed  proprietor  is  sometimes  called 
king.  An  old  "  Dutchman"  who  was  absent  from 
home  thus  narrated  the  cause  of  his  journey :  "  I 
must  go  and  see  old  Yoke  (Jacob)  Beidelman. 
Te  people  calls  me  te  kink  ov  te  Manor  (town- 
ship), and  tay  calls  him  te  kink  ov  te  Octorara. 
Now,  dese  kinks  must  come  togeder  once."  (Ac- 
cent together,  and  pass  quickly  over  once.}* 


*  The  most  elegant  specimens  of  Pennsylvania  German  with 
which  I  have  met,  are  the  poems  of  the  late  Kev.  Henry  Har- 
baugh ;  but,  as  the  English  words  introduced  by  Mr.  H.  have 
since  been  in  general  substituted  by  German,  the  poems  are 
not  a  perfect  specimen  of  the  spoken  language. 

Mr.  Harbaugh  says,  in  his  poem  of  Homesickness,  or 
Heimweh, — 

"  Wie  gleich  ich  selle  Babble-Beem  ! 

Sie  schtehn  wie  Brieder  dar; 
Un  uf 'in  Gippel — g'wiss  ich  leb  ! 

Hockt  alleweil  'n  Schtaar  ! 
'S  Gippel  biegt  sich — guk,  wie's  gaunscht, 

'R  hebt  sich  awer  fescht; 


12  "PENNSYLVANIA   DUTCH." 


RELIGION. 

I  called  recently  on  my  friend  and  neighbor, 
Jacob  S.,  who  is  a  thrifty  farmer,  of  a  good  mind, 

Ich  seh  sei  rothe  Fliegle  plehn 

Wann  er  sei  Feddere  wescht; 
Will  wette,  dass  sei  Fraale  hot  „ 

Uf  sellem  Baam'n  Nescht." 

How  well  I  love  those  poplar-trees, 

That  stand  like  brothers  therej 
And  on  the  top,  as  sure's  I  live, 

A  blackbird  perches  now. 
The  top  is  bending,  how  it  swings! 

But  still  the  bird  holds  fast. 
How  plain  I  saw  his  scarlet  wings 

When  he  his  feathers  dressed  ! 
I'll  bet  you  on  that  very  tree 

His  wifie  has  a  nest. 

Miss  Rachel  Bahn,  of  York  County,  has  written  some  verses 
in  the  dialect.     She  says  : 

"Well,  anyhow,  wann's  Frueyohr  kummt, 

Bin  ich  geplcased  first-rate; 
Die  luffs  so  fair  un  agenehm, 

Die  rose  so  lieblich  webt. 
Nau  gehe  mei  gedanke  nuf 

Wu's  iinmer  Frueyohr  is, 
Wu's  keh  feren  'ring  gewe  duth, 

Wu's  herrlich  is  gewiss." 

Well,  anyhow,  when  springtime  comes, 

Then  am  I  pleased  first-rate  ; 
So  fair  and  soft  the  breezes  blow, 

So  lovely  is  the  rose. 
'Tis  then  my  thoughts  are  raised  on  high, 

Where  Spring  forever  blooms, 
Where  change  can  never  more  be  felt, 

But  glory  shines  around. 


RELIGION.  13 

and  a  member  of  the  old  Mennist  or  Mennonite 
Society.   I  once  accompanied  him  and  his  pleas- 
Mr.  E.  H.  Rauch,  of  Lancaster,  has  written  some  humorous 
letters  under  the  title  of  Pit  (Pete)  Schwefflebrenner. 

He  accommodates  himself  to  the  great  numbers  of  our 
"  Dutch"  people,  who  do  not  read  German,  by  writing  the 
dialect  phonetically.  He  says  : 

"  Der  klea  meant  mer  awer,  sei  net  recht  g'sund,  for  er 
kreisht  ols  so  greisel-heftict  orrick  (arg)  in  der  nacht.  De 
olt  Lawbucksy  behawpt  er  is  was  mer  aw  gewocksa  heast,  un 
meant  mer  set  braucha  derfore.  Se  sawya  es  waer  an  olty 
fraw  drivva  im  Lodwaerrickshteddle  de  kennt's  aw  wocksa 
ferdreiv  mit  warta,  un  aw  so  a  g'schmeer  .  .  was  se 

mocht   mit  gensfet De  fraw  sawya  se   waer  a 

sivvaty  shweshter  un  a  dochter  fun  earn  daer  sei  dawdy  nee 
net  g'sea  hut  un  sell  gebt  eara  yetzt  de  gewalt  so 

warta  braucha  fors  aw  wocksa  tsu  ferdrieva." 

"  The  little  one  seems  to  me  not  to  be  quite  well,  for  he 
cries  so  dreadfully  in  the  night.  Old  Mrs.  Lawbucks  main- 
tains that  he  is  what  we  call  grown  (enlargement  of  the  liver), 
and  thinks  that  I  should  do  something  for  it.  She  says  that 
there  was  an  old  woman  in  Applebutter-town  who  knew  how 
to  drive  away  the  growth  with  words,  and  who  has,  too,  an 
ointment  that  she  makes  with  goose-fat.  .  .  The  woman 
says  that  she  was  a  seventh  sister,  and  the  daughter  of  one  who 
never  saw  his  father  .  .  .  and  that  gives  her  now  the 
power  to  use  words  to  drive  away  the  growth." 

Professor  Haldeman,  of  the  University  of  Pennsylvania, 
says  that  Pennsylvania  German  is  a  fusion  of  the  South  Ger- 
man dialects,  brought  from  the  region  of  the  upper  Rhine,  in- 
cluding Switzerland,  with  an  infusion  of  English. 

He  adds  that  the  perfect  is  used  for  the  imperfect  tense,  as 
in  Swiss  ;  so  that  for  "  ich  sagto''  (I  said),  we  have  "  ich  hab 

2* 


14  "PENNSYLVANIA  DUTCH." 

ant  wife  to  their  religious  meeting.  The  meet- 
ing-house is  a  low  brick  building,  with  neat 
surroundings,  and  resembles  a  Friends'  meeting- 
house. The  Mennists  in  many  outward  circum- 
stances very  much  resemble  the  Society  of  F riends, 
but  do  not,  like  some  of  the  latter,  hold  that  the 
object  of  extreme  veneration  is  the  teaching  of 
the  Holy  Spirit  in  the  secret  stillness  of  the  soul. 

In  the  interior  of  the  Mennist  meeting  a 
Quaker-like  plainness  prevails.  The  men,  with 
broad-brimmed  hats  and  simple  dress,  sit  on 
benches  on  one  side  of  the  house,  and  the 
women,  in  plain  caps  and  black  sun-bonnets,  are 
ranged  on  tlje  other.  The  services  are  almost 
always  conducted  in  "Dutch,"  and  consist  of  ex- 
hortation and  prayer,  and  singing  by  the  congre- 
gation. The  singing  is  without  previous  training, 
and  is  not  musical.  A  pause  of  about  five  min- 
utes is  allowed  for  private  prayer. 

The  preachers  are  not  paid,  and  are  chosen  in 
the  following  manner.  When  a  vacancy  occurs, 
and  a  new  appointment  is  required,  several  men 
go  into  a  small  room,  appointed  for  the  pur- 
pose ;  and  to  them  waiting,  enter  singly  the 
men  and  women,  as  many  as  choose,  who  tell 
them  the  name  of  the  person  whom  each  prefers 

ksaat,"  for  "ich  hatte"  (I  had),  we  have  "ich  hab  kat." — 
From  the  Transactions  of  the  American  Philological  Associa- 
tion, 1869-70. 


RELIGION.  15 

should  till  the  vacancy.  After  this,  an  opportu- 
nity is  given  to  any  candidate  to  excuse  himself 
from  the  service.  Those  who  are  not  excused, 
if,  for  instance,  six  in  number,  are  brought  before 
six  books.  Each  candidate  takes  up  a  book,  and 
the  one  within  whose  book  a  lot  is  found,  is  the 
chosen  minister. 

I  asked  my  friends,  who  gave  me  some  of  these 
details,  whether  it  was  claimed  or  believed  that 
there  is  any  especial  guidance  of  the  Divine 
Spirit  in  thus  choosing  a  minister.  From  the 
reply,  I  did  not  learn  that  any  such  guidance  is 
claimed,  though  they  spoke  of  a  man  who  was 
led  to  pass  his  hand  over  all  the  other  books,  and 
who  selected  the.  last  one,  but  he  did  not  get  the 
lot  after  all.  He  was  thought  to  be  ambitious  of 
a  place  in  the  ministry. 

The  three  prominent  sects  of  Mennonites  all 
claim  to  be  non-resistants,  orwehrlos.  The  oWMen- 
nists,  who  are  the  most  numerous  and  least  rigid, 
vote  at  elections,  and  are  allowed  to  hold  such 
public  offices  as  school  director  and  road  super- 
visor, but  not  to  be  members  of  the  legislature. 
The  ministers  are  expected  not  to  vote.  The 
members  of  this  society  cannot  bring  suit  against 
any  one ;  they  can  hold  mortgages,  but  not  judg- 
ment bonds.  Like  Quakers,  they  were  not  al- 
lowed to  hold  slaves,  and  they  do  not  take  oaths, 
nor  deal  in  spirituous  liquors. 

My  neighbor  Jacob  and  I  were  once  talking  of 


16  "PENNSYLVANIA  DUTCH." 

the  general  use  of  the  word  "Yankee"  to  denote 
one  who  is  rather  unfair  in  his  dealings.  They 
sometimes  speak  of  a  "  Dutch  Yankee  ;"  and 
Jacob  asked  me  whether,  if  going  to  sell  a  horse, 
I  should  tell  the  buyer  every  fault  that  I  knew 
of  the  horse's  having,  as,  he  maintained,  was  the 
proper  course.  His  brother-in-law,  who  was  at 
times  a  horse-dealer,  did  not  agree  with  him. 

Titles  do  not  abound  among  these  plain  neigh- 
bors of  ours.  Jacob's  little  son  used  to  call  him 
"Jake,"  as  he  heard  the  hired  men  do.  Never- 
theless, one  of  our  New  Mennist  acquaintances 
was  quite  courtly  in  his  address.  This  last-men- 
tioned sect  branched  oft'  some  forty  years  ago, 
and  claim  to  be  reformirt,  or  to  have  returned  to 
an  older  and  more  excellent  standard.  They  do 
not  vote  at  all.  Their  most  striking  peculiarity 
is  this:  if  one  of  the  members  is  disowned  by 
the  church,  the  other  members  of  his  own  family 
who  are  members  of  the  meeting  are  not  allowed 
to  eat  at  the  same  table  with  him,  and  his  wife 
withdraws  from  him.  A  woman  who  worked  in 
such  a  family  told  me  how  unpleasant  it  was  to 
her  to  see  that  the  father  did  not  take  his  seat  at 
the  table,  to  which  she  was  invited. 

In  support  of  this  practice,  they  refer  to  the 
eleventh  verse  of  the  fifth  chapter  of  First  Co- 
rinthians: "  But  now  I  have  written  unto  you  not 
to  keep  company,  if  any  man  that  is  called  a 
brother  be  a  foruicator,  or  covetous,  or  an  idola- 


RELIGION.  17 

ter,  or  a  railer,  or  a  drunkard,  or  an  extortioner ; 
with  such  an  one  no  not  to  eat.'"  We  have  yet  an- 
other sect  among  us,  called  Amish  (pronounced 
Ommish).  In  former  times  these  Mennists  were 
sometimes  known  as  "  beard j  men,"  but  of  late 
years  the  beartl  is  not  a  distinguishing  trait.  It 
is  said  that  a  person  once  asked  an  Amish  man 
the  difference  between  themselves  and  another 
Mennist  sect.  "  Vy,  dey  vears  puttons,  and  ve 
vearsh  hooks  oont  eyes  ;"  and  this  is,  in  fact, 
a  prime  difference.  All  the  Mennist  sects  retain 
the  ordinances  of  baptism  and  the  Lord's  Supper, 
but  most  also  practice  feet-washing,  and  some 
sectarians  "  greet  one  another  with  a  holy  kiss." 
On  a  Sunday  morning  Amish  wagons,  covered 
with  yellow  oil-cloth,  may  be  seen  moving  toward 
the  house  of  that  member  whose  turn  it  is  to  have 
the  meeting.  Great  have  been  the  preparations 
there  beforehand, — the  whitewashing,  the*  scrub- 
bing, the  polishing  of  tin  and  brass.  Wooden 
benches  and  other  seats  are  provided  for  the 
"  meeting-folks,"  and  the  services  resemble  those 
already  described.  Of  course,  young  mothers 
do  not  stay  at  home,  but  bring  their  infants  with 
them.  When  the  meeting  is  over,  the  congrega- 
tion remain  to  dinner.  Bean  soup  was  formerly 
the  principal  dish  on  this  occasion,  but,  with  the 
progress  of  luxury,  the  farmers  of  a  fat  soil  no 
longer  confine  themselves  to  so  simple  a  diet. 
Imagine  what  a  time  of  social  intercourse  this 


18  "PENNSYLVANIA   DUTCH." 

must  be,  transcending  those  hospitable  gather- 
ings, the  quarterly  meetings  of  Friends. 

The  Amish  dress  is  peculiar;  and  the  children 
are  diminutive  men  and  women.  The  women 
wear  sun-bonnets  and  closely-fitting  dresses,  but 
often  their  figures  look  very  trim, in  brown,  with 
green  or  other  bright  handkerchiefs  meeting  over 
the  breast. 

I  saw  a  group  of  Amish  at  the  railroad  station 
the  other  day, — men,  women,  and  a  little  boy. 
One  of  the  young  women  wore  a  pasteboard  sun- 
bonnet  covered  with  black,  and  tied  with  narrow 
blue  ribbon,  among  which  showed  the  thick  white 
strings  of  her  Amish  cap  ;  a  gray  shawl,  without 
fringe  ;  a  brown  stuff  dress,  and  a  purple  apron. 
One  middle-aged  man,  inclined  to  corpulence, 
had  coarse,  brown,  woolen  clothes,  and  his  panta- 
loons, without  suspenders  (in  the  Amish  fashion), 
were  unwilling  to  meet  his  waistcoat,  and  showed 
one  or  two  inches  of  white  shirt.  No  buttons 
were  on  his  coat  behind,  but  down  the  front  were 
hooks  and  eyes.  One  young  girl  wore  a  bright- 
brown  sun-bonnet,  a  green  dress,  and  a  light  blue 
apron.  The  choicest  figure,  however,  was  the 
six-year-old,  in  a  jacket,  and  with  pantaloons 
plentifully  plaited  into  the  waistband  behind; 
hair  cut  straight  over  the  forehead,  and  hanging 
to  the  shoulders;  and  a  round-crowned  black 
wool  hat,  with  an  astoundingly  wide  brim.  The 
little  girls,  down  to  two  years  old,  wear  the  plain 


RELIGION.  19 

cap,  and    the    handkerchief  crossed    upon   the 
breast. 

In  Amish  houses,  the  love  of  ornament  ap- 
pears in  brightly  scoured  utensils, — how  the 
brass  ladles  are  made  to  shine ! — and  in  embroid- 
ered towels,  one  end  of  the  towel  showing  a 
quantity  of  work  in  colored  cottons.  When  steel 
or  elliptic  springs  were  introduced,  so  great  a 
novelty  was  not  at  first  patronized  by  members 
of  the  meeting;  but  an  infirm  brother,  desiring 
to  visit  his  friends,  directed  the  blacksmith  to 
put  a  spring  inside  his  wagon,  under  the  seat, 
and  since  that  time  steel  springs  have  become 
common.  I  have  even  seen  a  youth  with  flow- 
ing hair  (as  is  common  among  the  Mennists),  and 
two  trim-bodied  damsels,  riding  in  a  very  plain, 
uncovered  buggy. 

A.  Z.  rode  in  a  common  buggy ;   but  he  be- 
came a  great  backslider,  poor  man  ! 
.    It  was  an  Amish  man,  not  well  versed  in  the 
English  language,  from  whom  I  bought  poultry, 
who  sent  me  a  bill  for  "  chighans." 

In  mentioning  some  ludicrous  circumstances, 
far  be  it  from  me  to  ignore  the  virtues  of  these 
primitive  people. 


20  "PENNSYLVANIA   DUTCH." 


HISTORY   OF   THE   SECT. 

The  Mennonites  are  named  from  Simon 
Menno,  a  reformer,  who  died  in  1561,  though  it 
is  doubtful  whether  Men  no  founded  the.  sect. 
"  The  prevailing  opinion  among  church  histo- 
rians, especially  those  of  Holland,  is  that  the 
origin  of  the  Dutch  Baptists  may  be  traced  to 
the  Waldenses,  and  that  Menno  merely  organ- 
ized the  concealed  and  scattered  congregations 
as  a  denomination."* 

The  freedom  of  religious  opinion  which  was 
allowed  in  Pennsylvania  may  have  had  the  effect 
of  drawing  hither  the  Continental  Europeans, 
who  established  themselves  in  the  fertile  lands 
of  the  western  part  of  the  county  of  Chester, 
now  Lancaster.  It  was  not  until  the  revolution 
of  1848  that  the  different  German  states  granted 
full  civil  rights  to  the  Mennonites.  In  some 
cases  this  freedom  has  since  been  withdrawn.* 
Hanover,  in  1858,  annulled  the  election  of  a  rep- 
resentative to  the  second  chamber,  because  he 
was  a  Mennonite.  Much  of  this  opposition  prob- 
ably is  caused  by  the  sect's  refusing  to  take 
oaths. 

*  New  American  Cyclopaedia.  I  have  not  yet  found  (1872) 
any  distinct  historical  connection  between  the  Waldenses  and 
Mennonites,  or  Anabaptists.  The  Martyr-book  ("  Martyr's 
Mirror")  endeavors  to  prove  identity  of  doctrine,  in  opposi- 
tion to  infant  baptism,  to  war,  and  to  oaths. 


HISTORY   OF  THE  SECT.  £1 

Under  those  opposing  circumstances  in  the  Old 
"World,  it  is  not  remarkable  that  the  number  of 
Mennouites  in  the  United  States  is  reported  to 
exceed  that  in  all  the  rest  of  the  world  put  to- 
gether. The  Amish  are  named  from  Jacob  Amen, 
a  Swiss  Mennonite  preacher  of  the  seventeenth 
century. 

As  I  understand  the  Mennonites,  they  endeavor 
in  church  government  literally  to  carry  out  the 
injunction  of  Jesus,  "  Moreover,  if  thy  brother 
shall  trespass  against  thee,  go  and  tell  him  his 
fault  between  thee  and  hi'm  alone ;  if  he  shall 
hear  thee,  thou  hast  gained  thy  brother.  But  if 
he  will  not  hear  thee,  then  take  with  thee  one 
or  two  more,  that  in  the  mouth  of  two  or  three 
witnesses  every  word  may  be  established.  And 
if  he  shall  neglect  to  hear  them,  tell  it  unto  the 
church;  but  if  he  neglect  to  hear  the  church, 
let  him  be  unto  thee  as  a  heathen  man  and  a 
publican." 

Besides  these  sectaries,  we  have  among  us 
Dunkers  (German  twiken,  to  dip),  from  whom 
sprang  the  Seventh-Day  Baptists  of  Ephratah, 
with  their  Brother  and  Sister  houses  of  Celi- 
bates. 

Also  at  Litiz  we  have  the  Moravian  Church 
and  Gottesacker  (or  churchyard),  and  a  Mora- 
vian Church  at  Lancaster.  Here,  according  to 
custom,  a  love-feast  was  held  recently,  when  a 

3 


22  "PENNSYLVANIA  DUTCH." 

cup  of  coffee  and  a  rusk  (sweet  biscuit)  were 
handed  to  each  person  present.* 


POLITICS. 

As  our  county  was  represented  in  Congress 
by  Thaddeus  Stevens,  you  have  some  idea  of 
what  our  politics  are.  We  have  returned  about 
five  or  six  thousand  majority  for  the  Whig,  Anti- 
Masonic,  and  Republican  ticket,  and  the  adjoin- 
ing very  "  Dutch"  county  of  Berks  invariably  as 
great  a  majority  for  the  Democratic.  So  striking 
a  difference  has  furnished  much  ground  for  specu- 
lation. The  Hon.  Mr.  S.  says  that  Berks  is 
Democratic  because  so  many  Hessians  settled 
there  after  the  Revolution.  "No,"  says  the 
Hon.  Mr.  B.,  "I  attribute  it  to  the  fact  that  the 
people  are  not  taught  by  unpaid  ministers,  as 

*  Hupp  estimated  (1844)  that  there  were  seven  Lutheran 
ministers  living  in  the  county,  and  that  there  were  twenty- 
seven  Lutheran  places  for  public  worship.  He  says,  "  The 
German  Keformed  have  twenty  places  of  public  worship." 

We  have  a  number  of  "  Dutch  Methodists,"  or  "  Albrechts- 
leute"  (Albrechts  people),  to  whom  is  given  the  name  "  Evan- 
gelical Association." 

A  young  Lutheran  minister  has  estimated  that  there  are 
over  thirty  religious  divisions  in  this  county,  but  some  of  them 
are  very  small. 

Kupp,  who  gives  about  twenty-two  divisions  (1844),  says 
that  there  is  no  spot  upon  earth,  with  so  limited  a  population, 
and  the  same  confined  territory,  that  counts  more  denomina- 
tions than  Lancaster  County. 


POLITICS.  23 

with  us,  but  are  Lutherans  and  German  Re- 
formed, and  can  be  led  by  their  preachers." 
"Why  is  Berks  Democratic?"  I  asked  our 
Democratic  postmaster.  "I  do  not  know,"  said 
he;  "  but  the  people  here  are  ignorant ;  they  do 
not  read  a  paper  on  the  other  side."  A  former 
postmaster  tells  me  that  he  has  heard  that  the 
people  of  Berks  were  greatly  in  favor  of  liberty 
in  the  time  of  the  elder  Adams ;  that  they  put 
up  liberty-poles,  and  Adams  sent  soldiers  among 
them  and  had  the  liberty-poles  cut  down  ;  and 
"  ever  since  they  have  been  opposed  to  that  po- 
litical part}7,  under  its  different  names."* 


*  Since  the  above  was  written,  a  gentleman  of  Heading  has 
told  me  that  he  heard  James  Buchanan  express,  in  the  latter 
part  of  his  life,  a  similar  opinion  to  one  given  above.  Mr. 
Buchanan  said,  in  effect,  that  while  peace  sects  prevailed  in 
Lancaster  County,  in  Berks  were  found  many  Lutherans  and 
German  Keformed,  who  were  more  liberal. 

The  Hon.  Mr.  S.  cited  above  is  John  Strohm.  The  troubles 
alluded  to  in  Berks  seem  to  have  been  principally  on  account 
of  a  direct  tax,  called  "  The  House-tax,"  imposed  during  the 
administration  of  John  Adams. 

"  The  assessors  were  resisted,  and  chased  from  township  to 
township.  To  quell  the  insurrection,  troops  were  raised  in 
Lancaster  County,  who  inarched  to  Heading  and  took  down 
liberty-poles  that  had  been  erected  by  certain  persons. 

"  Returning  afterwards  from  Northampton  County,  they  en- 
tered the  office  of  the  German  '  Adler,'  or  '  Eagle,'  and  took 
the  editor  before  their  commanding  officer,  who  ordered  that 
he  should  receive  twenty-five  lashes,  in  the  market-house,  on 
account  of  certain  offensive  articles  that  had  appeared  in  his 


24  "PENNSYLVANIA  DUTCH." 


FESTIVALS. 

The  greatest  festive  occasion,  or  the  one  which 
calls  the  greatest  number  of  persons  to  eat  and 
drink  together,  is  the  funeral. 

My  friends  Jacob  and  Susanna  E.  have  that 
active  benevolence  and  correct  principle  which 
prompt  to  care  for  the  sick  and  dying,  and  kind 
offices  toward  the  mourner.  Nor  are  they  alone 
in  this.  "When  a  death  occurs,  our  "Dutch" 
neighbors  enter  the  house,  and,  taking  posses- 
sion, relieve  the  family  as  far  as  possible  from  the 
labors  and  cares  of  a  funeral.  Some  "  redd  up" 
the  house,  making  that  which  was  neglected 
during  the  sad  trials  of  a  fatal  disease,  again  in 
order  for  the  reception  of  company.  Others  visit 
the  kitchen,  and  help  to  bake  great  store  of  bread, 
pies,  and  rusks  for  the  expected  gathering.  Two 
young  men  and  two  young  women  generally  sit 
up  together  overnight  to  watch  in  a  room  ad- 
joining that  of  the  dead. 

At  funerals  occurring  on  Sunday,  three  hun- 
dred carriages  have  been  seen  in  attendance; 
and  so  great  at  all  times  is  the  concourse  of 

paper.  As  these  were  being  inflicted,  certain  gentlemen  in- 
terposed and  prevented  the  carrying  out  of  the  sentence. 

"Some  of  the  insurrectionists  were  tried,  and  some  con- 
demned to  death,  but  this  sentence  was  not  executed." 

This  account  is  taken  from  Rupp's  History  of  Berks  and 
Lebanon  Counties. 


FESTIVALS.  25 

people  of  all  stations  and  all  shades  of  belief, 
and  so  many  partake  of  the  entertainment  lib- 
erally provided,  that  I  may  be  excused  for  call- 
ing funerals  the  great  festivals  of  the  "Dutch." 
(Weddings  are  also  highly  festive  occasions,  but 
they  are  confined  to  the  "Freundschaft,"  and 
to  much  smaller  numbers.) 

The  services  at  funerals  are  generally  con- 
ducted in  the  German  language. 

An  invitation  is  extended  to  the  persons  present 
to  return  to  eat  after  the  funeral,  or  the  meal  is 
provided  before  leaving  for  the  graveyard.  Hos- 
pitality, in  all  rural  districts,  where  the  guests 
come  from  afar,  seems  to  require  this.  The 
tables  are  sometimes  set  in  a  barn,  or  large 
wagon-house,  and  relays  of  guests  succeed  one 
another,  until  all  are  done.  The  neighbors  wait 
upon  the  table.  The  entertainment  generally 
consists  of  meat,  frequently  cold ;  bread  and 
butter;  pickles  or  sauces,  such  as  apple-butter; 
pies  and  rusks ;  sometimes  stewed  chickens, 
rnashed  potatoes,  cbeese,  etc.,  and  coft'ee  invaria- 
bly. All  depart  after  the  dish-washing,  and  the 
family  is  left  in  quiet  again. 

I  have  said  that  persons  of  all  shades  of  belief 
attend  funerals;  but  our  New  Mennists  are  not 
permitted  to  listen  to  the  sermons  of  other  de- 
nominations. Memorial  stones  over  the  dead 
are  more  conspicuous  than  among  Friends.  But 
they  are  still  quite  plain,  with  simple  inscrip- 
3* 


26  "PENNSYLVANIA  DUTCH." 

tions.  Occasionally  family  graveyards  are  seen. 
Qne  on  a  farm  adjoining  ours  seems  cut  out  of 
the  side  of  a  field.  It  stands  back  from  the  high- 
road, and  access  to  it  is  on  foot.  To  those  who 
are  anxious  to  preserve  the  remains  of  their  rel- 
atives, these  graveyards  are  objectionable,  as  they 
will  probably  be  obliterated  after  the  property 
has  passed  into  another  family. 

WEDDINGS. 

Our  farmer  had  a  daughter  married  lately,  and 
I  was  invited  to  see  the  bride  leave  home.  The 
groom,  in  accordance  witli  the  early  habits  of  the 
"  Dutch"  folks,  reached  the  bride's  house  about 
six  A.M.,  having  previously  breakfasted  and  rid- 
den four  miles.  As  he  probably  fed  and  har- 
nessed his  horse,  besides  attiring  himself  for  the 
grand  occasion,  he  must  have  been  up  betimes 
of  an  October  morning. 

The  bride  wore  purple  mousseline-de-laine  and 
a  blue  bonnet.  As  some  of  the  "wedding- 
folks"  were  dilatory,  the  bride  and  groom  did  not 
get  oft'  before  seven.  The  bridegroom  was  a 
mechanic.  The  whole  party  was  composed  of 
four  couples,  who  rode  to  Lancaster  in  buggies, 
where  two  pairs  were  married  by  a  minister.  In 
the  afternoon,  the  newly-married  couples  went 
down  to  Philadelphia  for  a  few  days;  and  on  the 
evening  that  they  were  expected  at  home,  we 


F ESTIVA  LS—  WEDDINGS.  27 

had  a  reception,  or  home-coming.  Supper  con- 
sisted of  roast  turkeys,  beef,  and  stewed  chick- 
ens, cakes,  pies,  and  coffee  of  course.  We  had 
raisin-pie,  which  is  a  great  treat  in  "Dutchland" 
on  festive  or  solemn  occasions.  "Nine  couples"  of 
the  bridal  party  sat  down  to  supper,  and  then  the 
remaining  spare  seats  were  occupied  by  the  land- 
lord's wife,  the  bride's  uncle,  etc.  We  had  a 
fiddler  in  the  evening.  He  and  the  dancing 
would  not  have  been  there,  had  the  household 
"belonged  to  meeting;"  and,  as  it  was,  some 
young  Methodist  girls  did  not  dance. 

One  of  my  "  English"  acquaintances  was  sit- 
ting alone  on  a  Sunday  evening,  when  she  heard 
a  rap  at  the  door,  and  a  young  "  Dutchman,"  a 
stranger,  walked  .in  and  sat  down,  "  and  there  he 
sot,  and  sot,  and  sot."  Mrs.  G.  waited  to  hear 
his  errand,  politely  making  conversation ;  and 
finally  he  asked  whether  her  daughter  was  at 
home.  "Which  one?"  He  did  not  know.  But 
that  did  not  make  much  difference,  as  neither 
was  at  home.  Mrs.  G.  afterwards  mentioned 
this  circumstance  to  a  worthy  "  Dutch"  neigh- 
bor, expressing  surprise  that  a  young  man  should 
call  who  had  not  been  introduced.  "  How  then 
would  they  get  acquainted?"  said  he.  She  sug- 
gested that  she  did  not  think  that  her  daughter 
knew  the  young  man.  "  She  would  not  tell  you, 
perhaps,  if  she  did."  The  daughter,  however, 
when  asked,  seemed  entirely  ignorant,  and  did 


28  "PENNSYLVANIA  DUTCH." 

not  know  that  she  had  ever  seen  the  young  man. 
He  had  probably  seen  her  at  the  railroad  station, 
and  had  found  out  her  name  and  residence.  It 
would  seem  to  indicate  much  confidence  on  the 
part  of  parents,  if,  when  acquaintances  are  formed 
in  such  a  manner,  the  father  and  mother  retire 
at  nine  o'clock,  and  leave  their  young  daughter 
thus  to  "keep  company,"  until  midnight  or  later. 
It  is  no  wonder  that  one  of  our  German  sects 
has  declared  against  the  popular  manner  of 
"courting." 

I  recently  attended  a  N"ew  Meimist  wedding, 
which  took  place  in  the  frame  meeting-house. 
"We  entered  through  an  adjoining  brick  dwelling, 
one  room  of  which  served  as  an  ante-room,  where 
the  "  sisters"  left  their  bonnets  and  shawls.  I 
was  late,  for  the  services  had  begun  about  nine, 
on  a  bitter  Sunday  morning  of  December.  The 
meeting-house  was  crowded,  and  in  front  on  the 
left  was  a  plain  of  book-muslin  caps  on  the  heads 
of  the  sisters.  On  shelves  and  pegs,  along  the 
other  side,  were  placed  the  hats  and  overcoats 
of  the  brethren.  The  building  was  extremely  sim- 
ple,— whitewashed  without,  entirely  unpaiuted 
within,  with  whitewashed  walls.  The  preacher 
stood  at  a  small,  unpainted  desk,  and  before  it 
was  a  table,  convenient  for  the  old  men  "  to 
sit  at  and  lay  their  books  on."  Two  stoves, 
a  half-dozen  hanging  tin  candlesticks,  and  the 
benches,  completed  the  furniture.  The  preacher 


FEST1 VALS—  WEDDINGS.  29 

was  speaking  extemporaneously  in  English,  for 
in  this  meeting-house  the  services  are  often  per- 
formed in  this  tongue;  and  he  spoke  readily  and 
well,  though  his  speech  was  not  free  from  such 
expressions  as,  "It  would  be  wishful  for  men  to 
do  their  duty  ;"  "  Man  cannot  separate  them  to- 
gether;" and  "  This,  Christ  done  for  us." 

He  spoke  at  length  upon  divorce,  which,  he 
said,  could  not  take  place  between  Christians. 
The  preacher  spoke  especially  upon  the  duty  of 
the  wife  to  submit  to  the  husband,  whenever 
differences  of  sentiment  arose;  of  the  duty-  of 
the  husband  to  love  the  wife,  and  to  show  his 
love  by  his  readiness  to  assist  her.  He  alluded 
to  Paul's  saying  that  it  is  better  to  be  unmarried 
than  married,  and  he  did  not  scruple  to  use  plain 
language  touching  adultery.  His  discourse  ended, 
he  called  upon  the  pair  proposing  marriage  to 
come  forward  ;  whereupon  the  man  and  woman 
rose  from  the  body  of  the  congregation  on  either 
side,  and,  coming  out  to  the  middle  aisle,  stood 
together  before  the  minister.  They  had  both 
passed  their  early  youth,  but  had  very  good  faces. 
The  bride  wore  a  mode-colored  alpaca,  and  a 
black  apron ;  also  a  clear-starched  cap  without  a 
border,  after  the  fashion  of  the  sect.  The  groom 
wore  a  dark-green  coat,  cut  "  shad-bellied,"  after 
the  manner  of  the  brethren. 

This  was  probably  the  manner  of  their  ac- 
quaintance: If,  in  spite  of  Paul's  encourage- 


30  "PENNSYLVANIA  DUTCH." 

ment  to  a  single  life,  a  brother  sees  a  sister  whom 
lie  wishes  to  marry,  he  mentions  the  fact  to  a 
minister,  who  tells  it  to  the  sister.  If  she  agrees 
in  sentiment,  the  acquaintance  continues  for  a 
year,  during  which  private  interviews  can  be 
had,  if  desired;  but  this  sect  entirely  discour- 
ages courting  as  usually  practiced  among  the 
"Dutch." 

The  year  having  in  this  case  elapsed,  and  the 
pair  having  now  met  before  the  preacher,  he  pro- 
pounded to  them  three  questions : 

1.  I  ask  of  this  brother,  as  the  bridegroom,  do 
you  believe  that  this  sister  in  the  faith  is  allotted 
to  you  by  God  as  your  helpmeet  and  spouse? 
Arid  I  ask  of  you,  as  the  bride,  do  you  believe 
that  this  your  brother  is  allotted  to  you  by  God 
as  your  husband  and  head  ? 

2.  Are  you  free  in  your  affections  from  all 
others,  and  have  you  them  centred  alone  upon 
this  your  brother  or  sister? 

3.  Do  you  receive  this  person  as  your  lawfully 
wedded  husband  [wife],  do  you  promise  to  be 
faithful  to  him  [her],  to  reverence  him  [to  love 
her],  and  that  nothing  but  death  shall  separate 
you ;  that,  by  the  help  of  God,  you  will,  to  the 
best  of  your  ability,  fulfill  all  the  duties  which 
God  has  enjoined  on  believing  husbands  and 
wives  ? 

In  answering  this  last  question,!  observed  the 
bride  to  lift  her  eyes  to  the  preacher's  face,  as  if 


FESTIVALS—  WED  DINGS.  31 

in  fearless  trust.  Then  the  preacher,  directing 
them  to  join  hands,  pronounced  them  man  and 
wife,  and  invoked  a  blessing  upon  them.  This 
was  followed  by  a  short  prayer,  after  which  the 
wedded  pair  separated,  each  again  taking  a  place 
among  the  congregation.  The  occasion  was 
solemn.  On  resuming  his  place  in  the  desk,  the 
preacher's  eyes  were  seen  to  be  suffused,  and 
pocket-handkerchiefs  were  visible  on  either  side 
(the  sisters'  white,  those  of  the  brethren  of  col- 
ored silk).  The  audience  then  knelt,  while  the 
preacher  prayed,  and  I  heard  responses  like  those 
of  the  Methodists,  but  more  subdued.  The 
preacher  made  a  few  remarks,  to  the  effect  that, 
although  it  would  be  grievous  to  break  the  bond 
now  uniting  ^these  two,  it  would  be  infinitely 
more  grievous  to  break  the  tie  which  unites  us 
to  Christ ;  and  then  a  quaint  hymn  was  sung  to 
a  familiar  tune.  The  "  Church"  does  not  allow 
wedding-parties,  but  a  few  friends  may  gather  at 
the  house  after  meeting. 

The  marriage  ceremony  among  the  Amish  is 
performed,  it  is  said,  in  meeting. 

One  of  my  neighbors  has  told  me  that  the 
Amish  "  have  great  fun  at  weddings ;"  that  they 
have  a  table  set  all  night,  and  that  when  the 
weather  is  pleasant,  they  play  in  the  barn. 
"Our  Peter  went  once,"  she  continued,  "with 
a  lot  of  the  public-school  scholars.  They  let 
them  go  in  and  look  on.  They  twisted  a 


32  "PENNSYLVANIA  DUTCH." 

towel  for  the  bloom-sock,  and  they  did  hit  each 
other." 

(Bloom-sock,  Plump-sack,  a  twisted  kerchief, 
— a  clumsy  fellow.) 

"  The  bloom-sock"  (oo  short),  as  one  of  my 
acquaintances  described  it,  "  is  a  handkerchief 
twisted  long,  from  the  two  opposite  corners. 
"When  it  is  twisted,  you  double  it,  and  tie  the 
ends  with  a  knot.  One  in  front  hunts  the  hand- 
kerchief, and  those  on  the  bench  are  passing  it 
behind  them.'  If  they  get  a  chance,  they'll  hit 
him  with  it,  and  if  he  sees  it,  he  tears  it  away. 
Then  he  goes  into  the  row,  and  the  other  goes 
out  to  hunt  it." 

"  The  English  folks  have  a  game  like  that," 
said  I.  "  We  call  it  '  Hunt  the  Slipper.'  " 

It  has  also  been  said  that  at  Amish  wedding- 
parties  they  do  what  they  call  Gliicklrinke,  of 
wine,  etc. 

Some  wedding-parties  are  called  Infares.  Thus, 
a  neighbor  spoke  of  "  Siegfried's  wedding,  where 
they  had  such  an  lufare." 

It  must  not  be  supposed  from  these  descrip- 
tions that  we  have  no  "  fashionable"  persons 
among  us,  of  the  old  German  stock.  When  they 
have  become  fashionable,  however,  they  do  not 
desire  to  be  called  "  Dutch." 


FESTIVALS—  qUILTINGS.  33 


QUILTINGS. 

Some  ten  years  ago  there  came  to  our  neigh- 
borhood a  pleasant,  industrious  "Aunt  Sally," 
a  "  yellow  woman  ;"  and  the  other  day  she  had  a 
quilting,  for  she  had  long  wished  to  re-cover  two 
quilts.  The  first  who  arrived  at  Aunt  Sally's 
was  our  neighbor  from  over  the  "  creek,"  or 
mill-stream,  Polly  M.,  in  her  black  silk  Mennist 
bonnet,  formed  like  a  sun-bonnet;  and  at  ten 
came  my  dear  friend  Susanna  E.,  who  is  tall  and 
fat,  and  very  pleasant ; 

"  Whose  heart  has  a  look  southward,  and  is  open 
To  the  great  noon  of  nature." 

Aunt  Sally  had  her  quilt  up  in  her  landlord's 
east  room,  for  her  own  house  was  too  small. 
However,  at  about  eleven  she  called  us  over  to 
dinner;  for  people  who  have  breakfasted  at  five 
or  six  have  an  appetite  at  eleven. 

We  found  on  the  table  beefsteaks,  boiled  pork, 
sweet  potatoes,  kohl-slaw,*  pickled  tomatoes,  cu- 
cumbers, and  red  beets  (thus  the  "  Dutch"  accent 
lies),  apple-butter  and  preserved  peaches,  pump- 
kin and  apple  pie,  sponge-cake  and  coffee. 

*  Kohl-slaw  (i.e.  Kohl-salat  or  Cabbage-salad?)  is  shredded 
cabbage,  dressed  with  vinegar,  etc.  A  rich  dressing  is  some- 
times made  of  milk  or  cream,  egg,  vinegar,  etc. .  It  may  be 
eaten  either  as  warm  slaw  or  cold  slaw. 

4 


34  "PENNSYLVANIA  DUTCH." 

After  dinner  came  our  next  neighbors,  "  the 
maids,"  Susy  and  Katy  Groff,  who  live  in  single 
blessedness  and  great  neatness.  They  wore 
pretty,  clear-starched  Mennist  caps,  very  plain. 
Katy  is  a  sweet-looking  woman  ;  and,  although 
she  is  more  than  sixty  years  old,  her  forehead  is 
almost  nnwrinkled,  and  her  fine  fair  hair  is  still 
brown.  It  was  late  when  the  farmer's  wife  came, 
— three  o'clock  ;  for  she  had  been  to  Lancaster. 
She  wore  hoops,  and  was  of  the  "  world's  people." 
These  women  all  spoke  "  Dutch ;"  for  "  the 
maids,"  whose  ancestor  came  here  probably  one 
hundred  and  fifty  years  ago,  do  not  speak  Eng- 
lish with  fluency  yet. 

The  first  subject  of  conversation  was  the  fall 
house-cleaning;  and  I  heard  mention  of  "die 
carpett  hinaus  an  der  fence,"  and  "  die  fenshter 
und  die  porch  ;"  and  the  exclamation,  "  My  good- 
ness, es  war  schlimm."  I  quilted  faster  than 
Katy  Groff',  who  showed  me  her  hands,  and  said, 
"  You  have  not  been  corn-husking,  as  I  have." 

So  we  quilted  and  rolled,  talked  and  laughed, 
got  one  quilt  done,  and  put  in  another.  The 
work  was  not  fine;  we  laid  it  out  by  chalking 
around  a  small  plate.  Aunt  Sally's  desire  was 
rather  to  get  her  quilting  finished  upon  this 
great  occasion,  than  for  us  to  put  in  a  quantity 
of  needlework. 

About  five  o'clock  we  were  called  to  supper. 
I  need  not  tell  you  all  the  particulars  of  this 


FARMING.  35 

plentiful  meal.  But  the  stewed  chicken  was 
tender,  and  we  had  coffee  again. 

Polly  M.'s  husband  now  came  over  the  creek 
in  the  boat,  to  take  her  home,  and  he  warned  her 
against  the  evening  dampness.  The  rest  of  us 
quilted  awhile  by  candle  and  lamp,  and  got  the 
second  quilt  done  at  about  seven. 

At  this  quilting  there  was  little  gossip,  and 
less  scandal.  I  displayed  my  new  alpaca,  and 
my  dyed  merino,  and  the  Philadelphia  bonnet 
which  exposes  the  back  of  my  head  to  the  wintry 
blast.  Polly,  for  her  part,  preferred  a  black  silk 
sun-bonnet;  and  sa  we  parted,  with  mutual 
invitations  to  visit. 

FARMINQ. 

In  this  fertile  limestone  district,  farming  is 
very  laborious,  being  entirely  by  tillage.  Our 
regular  routine  is  once  in  five  years  to  plow  the 
sod  ground  for  corn.  In  the  next  ensuing  year 
the  same  ground  ia  sowed  with  oats ;  and  when 
the  oats  come  off  in  August,  the  industrious 
"  Dutchmen"  immediately  manure  the  stubble- 
land  for  wheat.  I  have  seen  them  laying  the 
dark-brown  heaps  upon  the  yellow  stubble  when, 
in  August,  I  have  ridden  some  twelve  or  four- 
teen miles  down  to  the  hill-country  for  black- 
berries. 

After  the  ground  is  carefully  prepared,  wheat 


36  "PENNSYLVANIA  DUTCH" 

and  timothy  (grass)  seed  are  put  in  with  a  drill, 
and  in  the  ensuing  spring  clover  is  sowed  upon 
the  same  ground.  By  July,  when  the  wheat  is 
taken  off  the  ground,  the  clover  and  timothy  are 
growing,  and  will  be  ready  to  mow  in  the  next, 
or  fourth  summer.  In  the  fifth,  the  same  grass 
constitutes  a  grazing-ground,  and  then  the  sod 
is  ready  to  be  broken  up  again  for  Indian  corn. 
Potatoes  are  seldom  planted  here  in  great  quan- 
tities ;  a  part  of  one  of  the  oat-fields  or  corn-fields 
can  be  put  into  potatoes,  and  the  ground  will  be 
ready  by  fall  to  be  put  into  wheat,  if  it  is  desired. 
A  successful  farmer  put  more  than  half  of  his 
forty  acres  into  wheat;  this  being  considered  the 
best  crop.  The  average  crop  of  wheat  is  about 
twenty  bushels,  of  Indian  corn  about  forty. 

I  have  heard  of  one  hundred  bushels  of  corn 
in  the  Pequea  valley,  but  this  is  very  rare.  When 
the  wheat  and  oats  are  in  the  barn  or  stack, 
enormous  eight-horse  threshers,*  whose  owners 
go  about  the  neighborhood  from  farm  to  farm, 
thresh  the  crop  in  two  or  three  days ;  and  thus 
what  was  once  a  great  job  for  winter  may  all  be 
finished  by  the  1st  of  October. 

Jacob  E.  is  a  model  farmer.  His  buildings  and 
fences  are  in  good  order,  and  his  cattle  well  kept. 
lie  is  a  little  past  the  prime  of  life ;  his  beautiful 
head  of  black  hair  being  touched  with  silver. 

*  Steam-engines  are  now  in  use  for  threshing  (1872). 


FARMING.  37 

His  wife  is  dimpled  and  smiling,  and  her  two 
hundred  and  twenty  pounds  do  not  prevent 
her  being  active,  energetic,  forehanded,  and 
"through-going."  During  the  winter  months 
the  two  sons  go  to  the  public  school, — the  older 
one  with  reluctance ;  there  they  learn  to  read 
and  write  and  "  cipher,"  and  possibly  study 
geography;  they  speak  English  at  school,  and 
"Dutch"  at  home.  Much  education  the  "  Dutch" 
farmer  fears,  as  productive  of  laziness;  and  lazi- 
ness is  a  mortal  sin  here.  The  E.'s  rarely  buy  a 
book.*  The  winter  is  employed  partly  in  pre- 
paring material  to  fertilize  the  wheat-land  during 
the  coming  summer.  Great  droves  of  cattle  and 
sheep  come  down  our  road  from  the  West,  and 
our  farmers  buy  from  these,  and  fatten  stock 
during  the  winter  months  for  the  Philadelphia 
market. 

A  proper  dare  of  his  stock  will  occupy  some 
portion  of  the  farmer's  tirne.f  Then  he  has 
generally  a  great  "  Freundschaft,"  or  family  con- 
nection, both  his  aird  his  wife's;  and  the  paying 

*  I  suggested  to  one  of  my  farming  neighbors  that  he  might 
advantageously  have  given  a  certain  son  a  chance  at  books. 

"  Don't  want  no  books  !"  was  the  answer.  "  There's  enough 
goes  to  books  !  Get  so  lazy  after  awhile,  they  won't  farm/' 

.f  A  young  farmer's  son  told  me  also  of  cutting  wood  and 
quarrying  stone  in  the  winter,  and  added,  "  if  a  person 
wouldn't  work  in  the  winter,  they'd  be  behindhand  in  the 
spring." 

4* 


38  "PENNSYLVANIA  DUTCH." 

visits  within  a  range  of  twenty  or  thirty  miles, 
and  receiving  visits  in  return,  help  to  pass  away 
the  time.  Then  Jacob  and  Susanna  are  actively 
benevolent;  they  are  liable  to  be  called  upon, 
summer  and  winter,  to  wait  on  the  sick  and  to 
help  bury  the  dead.  Susanna  was  formerly  re- 
nowned as  a  baker  at  funerals,  where  her  services 
were  freely  given. 

This  rich  level  land  of  ours  is  highly  prized  by 
the  "Dutch"  for  farming  purposes,  and  the  great 
demand  has  enhanced  the  price.  The  farms,  too, 
are  small,  seventy  acres  being  a  fair  size.  When 
Seth  R.,  the  rich  preacher,  bought  his  last  farm 
from  an  "Englishman,"  William  G.  said  to  him, 
"  Well,  Seth,  it  seems  as  if  you  Dutch  folks  had 
determined  to  root  us  English  out;  but  thee  had 
to  pay  pretty  dear  for  thy  root  this  time." 

There  are  some  superstitious  ideas  that  still 
hold  sway  here,  regarding  the  growth  of  plants. 
A  young  girl  coming  to  us  for  cabbage-plants 
said  that  it  was  a  good  time  to  set  them,  out,  for 
"'it  was  in  the  Wirgin."  It  is  very  doubtful 
whether  she  knew  what  was  in  Virgo,  but  I  sup- 
pose that  it  was  the  moon.  So  our  farmer's  wife 
tells  me  that  the  Virgin  will  do  very  well  for  cab- 
bages, but  not  for  any  flowering  plant  like  beans, 
for,  though  they  will  bloom  well,  they  will  not 
mature  the  fruit.  Grain  should  be  sowed  in  the 
increase  of  the  moon  ;  meat  butchered  in  the 
decrease  will  shrink  in  the  pot. 


FARMERS'    WIVES.  39 


FARMERS'  WIVES. 

One  of  my  Dutch  neighbors,  Avho,  from  a 
shoemaker,  became  the  owner  of  two  farms, 
said  to  me,  "The  woman  is  more  than  half;" 
and  his  own  very  laborious  wife  (with  her  por- 
tion) had  indeed  been  so. 

The  woman  (in  popular  parlance,  "the  old 
woman")  milks,  raises  the  poultry,  has  charge  of 
.the  garden, — sometimes  digging  the  ground  her- 
self, and  planting  and  hoeing,  with  the  assistance 
of  her  daughters  and  the  "  maid,"  when  she  has 
one.  (German,  magd.}  To  be  sure,  she  does  not 
go  extensively  into  vegetable-raising,  nor  has  she 
a  large  quantity  of  strawberries  and  other  small 
fruits  ;  neither  does  she  plant  a  great  many  peas 
and  beans,  that  are  laborious  to  "  stick."  She 
has  a  quantity  of  cabbages  and  of  "  red  beets," 
of  onions  and  of  early  potatoes,  in  her  garden,  a 
plenty  of  cucumbers  for  winter  pickles,  and  store 
of  string-beans  and  tomatoes,  with  some  sweet 
potatoes. 

Peter  R.  told  me  that  in  one  year,  off  of  their 
small  farm,  they  sold  "  two  hundred  dollars' 
worth  of  wedgable  things,  not  counting  the 
butter."  As  in  that  year  the  clothing  for  each 
member  of  the  family  probably  cost  from  ten  to 
fifteen  dollars,  the  two  hundred  dollars'  worth  of 
vegetable  things  was  of  great  importance. 


40  "PENNSYLVANIA  DUTCH.'1 

Our  "Dutch"  never  make  store-cheese.  At  a 
county  fair,  only  one  cheese  was  exhibited,  and 
that  was  from  Chester  County.  The  farmer's 
wife  boards  all  the  farm-hands,  and  the  me- 
chanics,— the  carpenter,  mason,  etc.,  who  put  up 
the  new  buildings,  and  the  fence-makers.  At 
times  she  allows  the  daughters  to  go  out  and  husk 
corn.  It  was  a  pretty  sight  which  I  saw  one  fall 
day, — an  Amish  man  with  four  sons  and  daugh- 
ters, husking  in  the  field.*  "We  do  it  all  our- 
selves," said  he. 

In  the  winter  mornings  perhaps  the  farmer's 
wife  goes  out  to  milk  in  the  stable  with  a  lantern, 
while  her  daughters  get  breakfast;  has  her  house 
"  redd  up"  about  eight  o'clock,  and  is  prepared 
for  several  hours'  sewing  before  dinner,  laying  by 
great  piles  of  shirts  for  summer.  We  no  longer 
make  linen ;  but  I  have  heard  of  one  Dutch  girl 
who  had  a  good  supply  of  domestic  linen  made 
into  shirts  and  trousers  for  the  future  spouse 
whose  "  fair  proportions"  she  had  not  yet  seen. 

There  are,  of  course,  many  garments  to  make 
in  a  large  family,  but  there  is  not  much  work  put 

*  Said  a  neighbor,  "  A  man  told  me  once  that  he  was  at  an 
Amish  husking, — a  husking-match  in  the  kitchen.  He  said 
he  never  saw  as  much  sport  in  all  his  life.  There  they  had 
the  bloom-sock.  There  was  one  old  man,  quite  gray-headed, 
and  gray-bearded  :  he  laughed  till  he  shook."  Said  another, 
"  There's  not  many  huskings  going  on  now.  The  most  play 
now  goes  on  at  the  Infares." 


FARMERS'    WIVES.  41 

upon  them.  We  do  not  jet  patronize  the  sewing- 
machine*  very  extensively,  but  a  seamstress  or 
tailoress  is  sometimes  called  in.  At  the  spring 
cleaning,  the  labors  of  the  women  folk  are  in- 
creased by  whitewashing  the  picket-fences. 

In  March  we  make  soap,  before  the  labors  of 
the  garden  are  great.  The  forests  are  being 
obliterated  from  this  fertile  tract,  and  many  use 
what  some  call  "  consecrated"  lye ;  formerly,  the 
ash-hopper  was  filled,  and  a  good  lot  of.  egg- 
bearing  lye  ran  oft' to  begin  the  soap  with,  while 
the  wreaker  filled  the  soft-soap  kettle,  after  the 
soap  had  "  come."  The  chemical  operation  of 
soap-making  often  proved  difficult,  and,  of  course, 
much  was  said  about  luck.  "  We  had  bad  luck, 
making  soap."  A  sassafras  stick  was  preferred 
for  stirring,  and  the  soap  was  stirred  always  in 
one  direction.  In  regard  to  this,  and  that  other 
chemical  operation,  making  and  keeping  vinegar, 
there  are  certain  ideas  about  the  temporary  in- 
capacity of  some  persons, — ideas  only  to  be  al- 
luded to  here.  If  the  farmer's  wife  never  "has 
luck"  in  making  soap,  she  employs  some  skillful 
woman  to  come  in  and  help  her.  It  is  not  a 
long  operation,  for  the  "  Dutcb"  rush  this  work 
speedily.  If  the  lye  is  well  run  oft',  two  tubs  of 
hard  soap  and  a  barrel  of  soft  can  be  made  in  a 

*  Sewing-machines  have  become  common  since  this  aiticle 
was  written. 


42  "PENNSYLVANIA  DUTCH." 

day.  A  smart  housekeeper  can  make  a  barrel 
of  soap  in  the  morning,  and  go  visiting  in  the 
afternoon. 

Great  are  the  household  labors  in  harvest;  but 
the  cooking  and  baking  in  the  hot  weather  are 

«Z7  O 

cheerfully  done  for  the  men  folks,  who 'are  toil- 
ing in  hot  suns  and  stifling  barns.  Four  meals 
are  common  at  this  season,  for  "  a  piece"  is  sent 
out  at  nine  o'clock.  I  heard  of  one  Dutch  girl's 
making  some  fifty  pies  a  week  in  harvest ;  for  if 
you  have  four  meals  a  day,  and  pie  at  each,  many 
are  required.  We  have  great  faith  in  pie. 

I  have  been  told  of  an  inexperienced  Quaker 
housewife  in  the  neighboring  county  of  York, 
who  was  left  in  charge  of  the  farm,  and,  during 
harvest,  these  important  labors  were  performed 
by  John  Stein,  John  Stump,  and  John  Stinger. 
She  also  had  guests,  welcome  perhaps  as  "  rain 
in  harvest."  To  conciliate  the  Johns  was  very 
important,  and  she  waited  on  them  first.  "What 
will  thee  have,  John  Stein?"  "What  shall  I 
give  thee,  John  Stump?"  "And  thee,  John 
Stinger?"  On  one  memorable  occasion  there 
was  mutiny  in  the  field,  for  John  Stein  declared 
that  he  never  worked  where  there  were  not 
"  kickelin"  cakes  in  harvest,  nor  would  he  now. 
Kuchldn  proved  to  be  cakes  fried  in  fat;  and 
the  housewife  was  ready  to  appease  "  Achilles' 
wrath,"  as  soon  as  she  made  this  discovery. 

We  used  to  make  quantities  of  apple-butter  in 


FARMERS'    WIVES.  43 

the  fall,  but  of  late  years  apples  have  been  more 
scarce.  We  made  in  one  season  six  barrels  of 
cider  into  apple-butter,  three  at  a  time.  Two 
large  copper  kettles  were  hung  under  the  beech- 
trees,  down  between  the  spring-house  and  smoke- 
house, and  the  cider  was  boiled  down  the  evening 
before,  great  stumps  of  trees  being  in  demand. 
One  hand  watched  the  cider,  and  the  rest  of  the 
family  gathered  in  the  kitchen  and  labored  dili- 
gently in  preparing  the  cut  apples,  so  that  in  the 
morning  the  "  schnitz"  might  be  ready  to  go  in. 
(Schneiden,  to  cut,  geschnitten.) 

Two  bushels  and  a  half  of  cut  apples  will  be 
enough  for  a  barrel  of  cider.  In  a  few  hours  the 
apples  will  all  be  in,  and  then  you  will  stir,  and 
stir,  and  stir,  for  you  do  not  want  to  have  the  apple- 
butter  burn  at  the  bottom,  and  be  obliged  to  dip  it 
out  into  tubs  and  scour  the  kettle.  Some  time  in 
the  afternoon,  you  will  take  out  a  little  on  a  dish, 
and  when  you  find  that  the  cider  no  longer 
"weeps  out"  round  the  edges,  but  all  forms  a 
simple  heap,  you  will  dip  it  up  into  earthen 
vessels,  and  when  cold  take  it  "  on"  to  the  garret 
to  keep  company  with  the  hard  soap  and  the  bags 
of  dried  apples  and  cherries,  perhaps  with  the 
hams  and  shoulders.  Soap  and  apple-butter  are 
usually  made  in  an  open  fireplace,  where  hangs 
the  kettle.  At  one  time  (about  the  year  1828) 
I  have  heard  that  there  was  apple-butter  in  the 
Lancaster  Museum  which  dated  from  Ilevolu- 


44  "PENNSYLVANIA  DUTCH." 

tionary  times;  for  we  do  not  expect  it  to  ferment 
in  the  summer.  It  dries  away ;  but  water  is  stirred 
in  to  prepare  it  for  the  table.  Sometimes  peach- 
butter  is  made,  with  cider,  molasses,  or  sugar, 
and,  in  the  present  scarcity  of  apples,  cut  pump- 
kin is  often  put  into  the  apple-butter.* 

Soon  after  apple-butter-making  comes  butcher- 
ing, for  we  like  an  early  pig  in  the  fall,  when  the 
store  of  smoked  meat  has  run  out.  Pork  is  the 
staple,  and  we  smoke  the  flitches,  not  preserv- 

*Evening  "  Snitzcn"  parties  and  apple-butter-boilings  have 
been  festive  occasions.  A  young  mechanic  was  telling  me  of 
the  games  that  he  had  joined  in  after  the  apples  were  cut,  etc., 
and  added,  "How  I  have  enjoyed  myself  1" 

Mr.  E.  H.  Ranch,  who  has  lived  also  in  Berks  County,  thus 
describes  an  apple-butter  party  : 

"  Then  Bevvy  (Barbara)  came  and  sat  down  in  the  very 
chair  that  Sally  had  left  opposite,  saying,  'I'll  sit  here.  I 
am  not  afraid  of  Pete,  and  I  guess  that  he  is  not  afraid  of 
me.'  She  was  thought  to  be  a  very  smart  girl,  and  earned 
good  wages,  and  she  was  quite  pretty  too,  and  nice-looking. 
As  we  were  paring  apples,  once  in  awhile  she  handed  me 
over  a  piece,  which  did  not  offend  me,  and  she  looked  and 
talked  so  pleasant,  that  I  began  to  think  a  good  deal  of  her. 
"When  the  apple-paring  was  done,  then  we  must  stir  the  apple- 
butter.  Commonly,  a  boy  and  girl  both  take  hold  of  the  long 
handle  of  the  stirrer,  and  stir  together  with  a  sort  of  see-saw 
motion,  so  that  I  have  been  ready  to  go  to  sleep  with  the  stirrer 
in  my  hand. 

"  In  the  course  of  the  evening,  Bevvy  and  I  stirred  together 
three  different  times,  and  got  very  well  acquainted.  Then  I 
took  her  home,  and  there  was  no  cross  old  thing  to  come  and 
say,  '  It  is  time  to  go,'  as  Sally  Bensamacher's  father  did  one 
time." — Letters  of  Pete  Schwefflebrenner. 


FARMERS'    WIVES.  45 

ing  them  in  brine  like  the  Yankees.  "We  our- 
selves use  much  beef,  and  do  not  like  smoked 
flitch,  but  I  speak  for  the  majority.  Sausage  is 
a  great  dish  with  us,  as  in  Germany.  My  sister 
and  I  went  once  on  a  few  days.'  trip  through  the 
county  in  the  summer,  and  were  treated  alter- 
nately to  ham  and  mackerel,  until,  at  the  last 
house,  we  had  both. 

Butchering  is  one  of  the  many  occasions  for 
the  display  of  friendly  feeling,  when  brother  or 
father  steps  in  to  help  hang  the  hogs,  or  a  sister 
to  assist  in  rendering  lard,  or  in  preparing  the 
plentiful  meal.  An  active  farmer  will  have  two 
or  three  porkers  killed,  scalded,  and  hung  up  by 
sunrise,  and  by  night  the  whole  operation  of 
sausage  and  "scrapple"  making,  and  lard  ren- 
dering, will  be  finished,  and  the  house  set  in 
order.  The  friends  who  have  assisted  receive  a 
portion  of  the  sausage,  etc.,  which  portion  is 
called  the  "  Metzel-sup."*  The  metzel-sup  is  also 
sent  to  poor  widows,  and  others. 

We  make  scrapple  from  the  skin,  a  part  of  the 
livers,  and  heads,  with  the  addition  of  corn-meal ; 
but,  instead,  our  "Dutch"  neighbors  make  liver- 
wurst  £"  woorsht"),  or  meat  pudding,  omitting  the 
meal,  and  this  compound,  stuffed  into  the  larger 
entrails,  is  very  popular  in  Lancaster  market. 
Some  make  pawn-haus  from  the  liquor  in  which 

*  Pronounce  sup,  soop,  with  the  oo  short. 
5 


46  "PENNSYLVANIA  DUTCH." 

the  pudding-meat  was  boiled,  adding  thereto 
corn-meal.  These  three  dishes  are  fried  before 
eating.  I  have  never  seen  hog's-head  cheese  in 
"Dutch"  houses.  If  the  boiling-pieces  of  beef  are 
kept  over  summer,  they  are  smoked,  instead  of 
being  preserved  in  brine.  We  eat  much  smear- 
case  (Schmier-kase),  or  cottage  cheese,  in  these 
regions.  Children,  and  some  grown  people  too, 
fancy  it  upon  bread  with  molasses ;  which  may 
be  considered  as  an  offset  to  the  Yankee  pork 
and  molasses. 

"We  have  also  Dutch  cheese,  which  may  be 
made  by  crumbling  the  dry  smear-case,  working 
in  butter,  salt,  and  chopped  sage,  forming  it  into 
pats,  and  setting  them  away  to  ripen.  The  sieger- 
kdse  is  made  from  sweet  milk  boiled,  with  sour 
milk  added  and  beaten  eggs,  and  then  set  to 
drain  off  the  whey.  (Ziegen-kase  is  German  for 
goat's  milk  cheese.) 

"  Schnitz  and  knep"  is  said  to  be  made  of  dried 
apples,  fat  pork,  and  dough-dumplings  cooked 
together. 

In  the  fall  our  "  Dutch"  make  sauer  kraut.  I 
happened  into  the  house  of  my  friend  Susanna 
when  her  husband  and  son  were  going  to  take  an 
hour  at  noon  to  help  her  with  the  kraut.  Two 
white  tubs  stood  upon  the  back  porch,  one  with 
the  fair  round  heads,  and  the  other  to  receive  the 
cabbage  when  cut  by  a  knife  set  in  a  board  (a  very 
convenient  thing  for  cutting  kohl-slaw  and  cucum- 


FARMERS'    WIVES.  47 

bers).  "When  cat,  the  cabbage  is  packed  into  a 
"  stand"  with  a  sauer-kraut  staff,  resembling  the 
pounder  with  which  New-Englanders  beat  clothes 
in  a  barrel.  Salt  is  added  during  the  packing. 
When  the  cabbage  ferments,  it  becomes  acid. 
The  kraut-stand  remains  in  the  cellar  ;  the  con- 
tents not  being  unpalatable  when  boiled  with 
potatoes  and  the  chines  or  ribs  of  pork.  But  the 
smell  of  the  boiling  kraut  is  very  strong,  and 
that  stomach  is  probably  strong  which  readily 
digests  the  meal.* 

Our  "Dutch"  make  soup  in  variety,  and  pro- 
nounce the  word  short,  between  soup  and  sup. 
Thus  there  is  Dutch  sup,  potato  sup,  and 
"  noodle"  (Nudel)  sup", — which  last  is  a  treat. 
Nudels  may  be  called  domestic  macaroni;  and 
I  have  seen  a  dish  called  schmelkiy-nudels,  in  which 
bits  of  fried  bread  were  laid  upon  the  piled- 
up  nudels, — to  me  unpalatable  from  the  large 
quantity  of  eggs  in  the  nudels. 

We  almost  always  find  good  bread  at  our  farrn- 

*  One  of  the  heavy  labors  of  the  fall  is  the  fruit-drying. 
Afterward  your  hostess  invites  you  to  partake,  thus  :  "  Mary, 
will  you  have  pie?  This  is  snits,  and  this  is  elder"  (or  dried 
apples,  and  dried  elderberries). 

Dried  peaches  are  peach  snits. 

A  laboring  woman  once,  speaking  to  me  of  a  neighbor,  said, 
"  She  hain't  got  many  dried  apples.  If  her  girl  would  snitz 
in  the  evening,  as  I  did  ! — but  she'd  rather  keep  company  and 
run  around  than  to  snitz." 


48  "PENNSYLVANIA  DUTCH." 

houses.  In  traveling  through  Pennsylvania  to 
Ohio,  and  returning  through  New  York,  I  con- 
cluded that  Pennsylvania  furnished  good  bread- 
makers,  New  York  good  butter-makers,  and  that 
the  two  best  bread-makers  that  I  saw  in  Ohio 
were  from  Lancaster  County.  "We  make  the  pot 
of  "  sots"  (New  England  "  emptins")  overnight, 
with  boiled  mashed  potatoes,  scalded  flour,  and 
sometimes  hops.  Friday  is  baking-day;  but  in 
the  middle  of  summer,  when  mold  abounds,  we 
bake  twice  a  week.  The  "Dutch"  housewife  is' 
very  fond  of  baking  in  the  brick  oven,  but  the 
scarcity  of  wood  must  gradually  accustom  us  to 
the  great  cooking-stove. 

We  keep  one  fire  in  winter.  This  is  in  the 
kitchen,  which  with  nice  housekeepers  is  the 
abode  of  neatness,  with  its  rag  carpet  and 
brightly  polished  stove.  An  adjoining  room  or 
building  is  the  wash-house,  where  butchering, 
soap-making,  etc.  are  done  by  the  help  of  a  great 
kettle  hung  in  the  fireplace,  not  set  in  brick- 
work. 

Adjoining  the  kitchen,  on  another  side,  is  a 
state  apartment,  also  rag-carpeted,  and  called 
"the  room."  The  stove-pipe  "from  the  kitchen 
sometimes  passes  through  the  ceiling,  and  tem- 
pers the  sleeping-room  of  the  parents.  These 
arrangements  are  not  very  favorable  to  bathing 
in  cold  weather;  indeed,  to  wash  the  whole  per- 
son is  not  very  common,  in  summer  or  winter. 


HOLIDAYS.  49 

In  the  latter  season,  it  is  almost  never  done  in 
town  or  country,  by  the  "Dutch."* 

"Will  you  go  up-stairs  in  a  neat  Dutch  farm- 
house ?  Here  are  rag  carpets  again.  Gay  quilts 
are  on  the  best  beds,  where  green  and  red  calico, 
perhaps  in  the  form  of  a  basket,  are  displayed  on 
a  white  ground ;  or  the  beds  bear  brilliant  cov- 
erlets of  red,  white,  and  blue,  as  if  to  "  make  the 
rash  gazer  wipe  his  eye."  The  common  pillow- 
cases are  sometimes  of  blue  check,  or  of  calico. 
In  winter,  people  often  sleep  under  feather-covers, 
not  so  heavy  as  a  feather-bed.  In  the  spring  there 
is  a  great  washing  of  bedclothes,  and  then  the 
blankets  are  washed,  which,  during  winter,  sup- 
plied the  place  of  sheets. 

HOLIDAYS. 

I  was  sitting  alone,  one  Christmas  time,  when 
the  door  opened  and  there  entered  some  half- 
dozen  youths  or  men,  who  frightened  me  aothat 
I  slipped  out  at  the  door.  They,  being  thus 
alone,  and  not  intending  further  harm,  at  once 
left.  These,  I  suppose,  were  Christmas  mummers, 
though  I  heard  them  called  "Bell-schnickel." 

At  another  time,  as  I  was  sitting  with  my  little 
boy,  Aunt  Sally  came  in  smiling  and  mysterious, 
and  took  her  place  by  the  stove.  Immediately 

*  Is  it  done  very  often  by  our  English  farming  population  ? 
5* 


50  "PENNSYLVANIA  DUTCH." 

after,  there  entered  a  man  in  disguise,  who  very 
much  alarmed  my  little  Dan. 

The  stranger  threw  down  nuts  and  cakes,  and, 
when  some  one  offered  to  pick  them  up,  struck 
at  him  with  a  rod.  This  was  the  real  Bell- 
schnickel,  personated  by  the  farmer.  I  presume 
that  he  ought  to  throw  down  his  store  of  nice 
things  for  the  good  children,  and  strike  the  bad 
ones  with  his  whip.  Pelznickel  is  the  bearded 
Nicholas,  who  punishes  bad  ones;  whereas  Kriss- 
kringle  is  the  Christkindlein,  who  rewards  good 
children. 

On  Christmas  morning  we  cry,  "  Christmas- 
gift  !"  and  not,  as  elsewhere,  "  A  merry  Christ- 
mas !"  Christmas  is  a  day  when  people  do  not 
work,  but  go  to  meeting,  when  roast  turkey  and 
mince-pie  are  in  order,  and  when  the  "Dutch" 
housewife  has  store  of  cakes  on  hand  to  give  to 
the  little  folks. 

We  still  hear  of  barring-out  at  Christmas. 
The  pupils  fasten  themselves  in  the  school-house, 
and  keep  the  teacher  out  to  obtain  presents  from 
him. 

The  First  of  April  (which  our  neighbors  gen- 
erally call  Aprile)  is  a  great  occasion.  This  is 
the  opening  of  the  farming  year.  The  tenant 
farmers  and  other  "  renters"  move  to  their  new 
homes,  and  interest-money  and  other  debts  are 
due ;  and  so  much  money  changes  hands  in  Lan- 
caster, on  the  1st,  that  pickpockets  are  attracted 


HOLIDAYS.  51 

thither,  and  the  unsuspicious  "Dutch"  farmer 
sometimes  finds  himself  a  loser. 

The  movings,  on  or  about  the  1st,  are  made 
festive  occasions;  neighbors,  young  and  old,  are 
gathered  ;  some  bring  wagons  to  transport  farm 
utensils  and  furniture,  others  assist  in  driving 
cattle,  put  furniture  in  its  place,  and  set  up  bed- 
steads; while  the  women  are  ready  to  help  pre- 
pare the  bountiful  meal.  At  this  feast  I  have 
heard  a  worthy  tenant  farmer  say,  "  Now  help 
yourselves,  as  you  did  out  there"  (with  the  goods). 

Whitsuntide  Monday  is  a  great  holiday  with 
the  young  "Dutch"  folks.  It  occurs  when  there 
is  a  lull  in  farm-work,  between  corn-planting 
and  hay-making.  Now  the  new  summer  bon- 
nets are  all  in  demand,  and  the  taverns  are 
found  full  of  youths  and  girls,  who  sometimes 
walk  the  street  hand-in-hand,  eat  cakes  and  drink 
beer,  or  visit  the  "  flying  horses."  A  number  of 
seats  are  arranged  around  a  central  pole,  and,  a' 
pair  taking  each  seat,  the  whole  revolves  by  the 
work  of  a  horse,  and  you  can  have  a  circular  ride 
for  six  cents. 

On  the  Fourth  of  July  we  are  generally  at 
work  in  the  harvest-field.  Several  of  the  festi- 
vals of  the  Church  are  held  here  as  days  of  rest, 
if  not  of  recreation.  Such  are  Good  Friday,  As- 
cension-day, etc.  On  Easter,  eggs  colored  and 
otherwise  ornamented  were  formerly  much  in 


52  "PENNSYLVANIA  DUTCH." 

vogue;  but  the  custom  of  preparing  them  is 
dying  out.* 

Thanksgiving  is  beginning  to  be  observed  bere, 
but  the  New-Englander  would  miss  tbe  family 
gatherings,  the  roast  turkeys,  the  pumpkin-pies. 
Possibly  we  go  to  church  in  the  morning,  and  sit 
quiet  for  the  rest  of  the  day ;  and  as  for  pumpkin- 
pies,  we  do  not  greatly  fancy  them.  Raisin-pie, 
or  mince-pie,  we  can  enjoy. 

The  last  night  of  October  is  "  Hallow-eve." 
I  was  in  Lancaster  last  Hallow-eve,  and  the  boys 
were  ringing  door-bells,  carrying  away  door- 
steps, throwing  corn  at  the  windows,  or  running 
oft  with  an  unguarded  wagon.  I  heard  of  one 

*  A  neighbor  has  told  me  that  the  people  here  used  to  make 
fat-cakes — they  called  them  "plow-lines" — on  Shrove-Tues- 
day,  or  else  "  they  conceited  the  flax  wouldn't  grow.  The 
people  used  to  conceit  a  many  things,"  she  added.  Nor  is  the 
custom  of  baking  pancakes  on  Shrove-Tuesday  yet  given  up. 
*  A  correspondent  of  the  Reading  Eagle,  of  February  16th,  1872, 
says,  "  Tuesday  was  a  great  day  among  our  county  women 
(Berks  County)  for  manufacturing  doughnuts.  In  every 
house  we  entered  we  found  the  good  wife  engaged  in  some 
part  of  the  baking  performance ;  .  .  .  and  later  in  the  day 
we  saw  heaps  of  the  delicious  nuts  piled  up  for  table  use.  Such 
are  the  old  usages  of  '  Fastnacht,'  and  I  move  they  be 
continued." 

Similar  reports  came  in  also  from  York  and  Lancaster 
Counties;  while  a  Lancaster  correspondent,  speaking  of  the 
next  day,  says,  "Seven  years  ago,  I  witnessed  a  sale  of  a  large 
stock  of  cattle,  on  Ash-Wednesday:  every  cow  and  steer 
offered  for  sale  was  completely  covered  with  wood  ashes." 


PUBLIC  SCHOOLS.  53 

or  two  youngsters  who  had  requested  an  after- 
noon holiday  to  go  to  church,  but  who  had  spent 
their  time  in  going  out  of  town  to  steal  corn  for 
this  occasion.  In  the  country,  farm-gates  are 
taken  from  their  hinges  and  removed;  and  it  was 
formerly  a  favorite  boyish  amusement  to  take  a 
wagon  to  pieces,  and,  after  carrying  the  parts  up 
to  the  barn-roof,  to  put  it  together  again,  thus 
obliging  the  owner  to  take  it  apart  and  bring  it 
down.  Such  "  tricks"  as  described  by  Burns  in 
the  poem  of  "  Hallow-e'en"  may  be  heard  of  oc- 
casionally, perpetrated  perhaps  by  the  Scotch- 
Irish  element  in  our  population. 

PUBLIC  SCHOOLS. 

About  twenty  years  ago,  I  was  circulating  an 
anti-slavery  petition  among  women.  I  carried  it 
to  the  house  of  a  neighboring  farmer,  a  miller  to 
boot,  and  well  to  do.  His  wife  signed  the  peti- 
tion (all  women  did  not  in  those  days),  but  she 
signed  with  her  mark.  I  have  understood  that 
it  is  about  twenty  years  since  the  school  law  was 
made  universal  here,  and  that  our  township  of 
Upper  Leacock  wanted  to  resist  by  litigation 
the  establishment  of  public  schools,  but  finally 
decided  otherwise.*  It  is  the  school-tax  that  is 

*  In  a  recent  paper  I  find  this  statement :  "  West  Cocalico 
did  not  until  recently  accept  the  provisions  of  the  General 
School  Law  of  the  State." 


54  "PENNSYLVANIA  DUTCH." 

onerous.  "Within  the  last  twent}"  years  a  great 
impetus  has  been  given  to  education  by  the  es- 
tablishment of  the  County  Superintendency  of 
Normal  Schools  and  of  Teachers'  Institutes.  I 
think  it  is  within  this  time  that  the  Board  of 
Directors  met,  in  an  adjoining  township,  and, 
being  called  upon  to  vote  by  ballot,  there  were 
afterward  found  in  the  box  several  different 
ways  of  spelling  the  word  "  no." 

At  the  last  Institute,  a  worthy  young  man  at 
the  blackboard  was  telling  the  teachers  how  to 
make  their  pupils  pronounce  the  word  "  did," 
which  they  inclined  to  call  dit ;  and  a  young 
woman  told  me  that  she  found  it  necessary,  when 
teaching  in  Berks  County,  to  practice  speaking 
"Dutch,"  in  order  to  make  the  pupils  understand 
their  lessons.  It  must  be  rather  hard  to  hear  and 
talk  "Dutch"  almost  constantly,  and  then  go  to 
a  school  where  the  text-books  are  English. 

There  is  still  an  effort  made  to  have  G-erman 
taught  in  our  public  schools.  The  reading  of 
German  is  considered  a  great  accomplishment, 
and  is  one  required  for  a  candidate  for  the  min- 
istry among  some  of  our  plainer  sects.  But  the 
teacher  is  generally  overburdened  in  the  winter 
with  the  necessary  branches  in  a  crowded,  un- 
graded school.  Our  township  generally  has 
school  for  seven  months  in  the  year;  some 
townships  have  only  five ;  and  in  Berks  County 
I  have  heard  of  one  having  only  four  months. 


PUBLIC  SCHOOLS.  55 

About  thirty-five  dollars  a  month  is  paid  to 
teachers,  male  and  female. 

My  little  boy  of  seven  began  to  go  to  public 
school  this  fall.  For  awhile  I  would  hear  him 
repeating  such  expressions  as,  "  Che,  double  o,t, 
coot"  (meaning  good).  "P-i-g,  pick."  "  Kreat 
A,  little  A,  pouncing  P."  "  I  don't  like  chincher- 
pread."  Even  among  our  "  Dutch"  people  of 
more  culture,  etch  is  heard  for  aitch  (H),  and  it  is 
a  relic  of  early  training. 

The  standard  of  our  County  Superintendent  is 
high  (1868),  and  his  examinations  are  severe.  His 
salary  is  about  seventeen  hundred  dollars.  Where 
there  is  so  much  wealth  as  here,  it  seems  almost 
impossible  that  learning  should  not  follow,  as 
soon  as  the  minds  of  the  people  are  turned  toward 
it;  but  the  great  fear  of  making  their  children 
"  lazy"  operates  against  sending  them  to  school. 
Industrious  habits  will  certainly  tend  more  to 
the  pecuniary  success  of  a  farmer  than  the  "  art 
of  writing  and  speaking  the  English  language 
correctly."* 

*  The  story  of  the  difficulties  that  have  beset  those  who  have 
striven  to  introduce  the  public  school  system  in  some  parts  of 
Pennsylvania  is  a  remarkable  one.  In  the  county  of  Berks 
(as  well  as  in  Lancaster),  it  is  claimed  that  the  Keformed  and 
Lutheran  settlers  had  schools,  in  early  times,  in  connection 
with  their  churches;  but  as  regards  the  public  schools,  Berks 
is  now  considerably  behind  Lancaster. 

The  fear  of  making  the  children  lazy,  as  it  seems  to  me  now, 


56  "PENNSYLVANIA  DUTCH: 


MANNERS   AND    CUSTOMS. 

My  dear  old  "  English"  friend,  Samuel  GL,  had 
often  been  asked  to  stay  and  eat  with  David  B., 
and  on  one  occasion  he  concluded  to  accept  the 
invitation.  They  went  to  the  table,  and  had  a 
silent  pause ;  then  John  cut  up  the  meat,  and 
the  workmen  and  members  of  the  family  each 
put  in  a  fork  and  helped  himself.  The  guest  was 
discomfited,  and,  finding  that  he  was  likely  to 
lose  his  dinner  otherwise,  he  followed  their  ex- 
ample. The  invitation  to  eat  had  covered  the 
whole.  When  guests  are  present,  many  say, 
"  Now,  help  yourselves,"  but  they  do  not  use  vain 
repetitions,  as  the  city  people  do. 

Coffee  is  still  drunk  three  times  a  day  in  some 


is  not  the  only  objection  to  the  public  schools  in  the  minds  of 
some  of  our  "Pennsylvania  Dutch." 

.An  Amish  man  (who  labored  under  the  difficulty  of  not 
speaking  English  fluently)  once  answered  some  of  my  in- 
quiries upon  the  subject  of  education. 

He  said  that  they  were  not  opposed  to  school-learning,  but 
to  high  learning.  "To  send  children  to  school  from  ten  to 
twenty-one,  we  would  think  was  opposed  to  Holy  Scripture. 
There  are  things  taught  in  school  that  don't  agree  with  Holy 
Scripture." 

I  asked  whether  he  thought  it  was  wrong  to  teach  that  the 
earth  goes  round  the  sun. 

"  I  don't  know  anything  about  it;  but  I  am  not  in  favor  of 
teaching  geography  and  grammar  in  the  schools:  it's  worldly 
wisdom." 


MANNERS  AND   CUSTOMS.  57 

families,  but  frequently  without  sugar.  The  sugar- 
bowl  stands  on  the  table,  with  spoons  therein  for 
those  who  want  sugar  ;  but  at  our  late  "  home- 
coming" party  I  believe  that  I  was  the  only  one 
at  the  table  who  took  sugar.  The  dishes  of  smear- 
case,  molasses,  apple-butter,  etc.  are  not  always 
supplied  with  spoons.  We  dip  in  our  knives,  and 
with  the  same  useful  implements  convey  the 
food  to  our  mouths.  Does  the  opposite  extreme 
prevail  among  the  farmers  of  Massachusetts  ? 
Do  they  always  eat  with  their  forks,  and  use 
napkins? 

On  many  busy  farm-occasions,  the  woman  of 
the  house  will  find  it  more  convenient  to  let  the 
men  eat  first, — to  get  the  burden  of  the  harvest- 
dinner  oft*  her  mind  and  her  hands,  and  then  sit 
down  with  her  daughters,  her  "maid"  and  little 
children,  to  their  own  repast.  •  But  the  allowing 
to  the  men  the  constant  privilege  of  eating  first 
has  passed  away,  if,  indeed,  it  ever  prevailed. 
At  funeral  feasts  the  old  men  and  women  sit 
down  first,  with  the  mourning  family.  Then 
succeed  the  second,  third,  and  fourth  tables. 

We  Lancaster  "  Dutch"  are  always  striving  to 
seize  Time's  forelock.  We  rise,  even  in  the  win- 
ter, about  four,  feed  the  stock  while  the  women 
get  breakfast,  eat  breakfast  in  the  short  days  by 
coal-oil  lamps,  and  by  daylight  are  ready  for  the 
operations  of  the  day.  The  English  folks  and  the 
backsliding  "  D  utch"  are  sometimes  startled  when 

6 


58  "PENNSYLVANIA  DUTCH." 

they  hear  their  neighbors  blow  the  horn  or  ring 
the  bell  for  dinner.  On  a  recent  pleasant  Octo- 
ber day,  the  farmer's  wife  was  churning  out-of- 
doors,  and  cried,  "  Why,  there's  the  dinner-bells 
a'ready.  Mercy  days!"  I  went  in  to  the  clock, 
and  found  it  at  twenty  minutes  of  eleven.  The 
"Dutch"  farmers  almost  invariably  keep  their 
time  half  an  hour  or  more  ahead,  like  that  vil- 
lage of  Cornwall  where  it  was  twelve  o'clock 
when  it  was  but  half-past  eleven  to  the  rest  of  the 
world.  Our  "  Dutch"  are  never  seen  running  to 
catch  a  railroad  train. 

We  are  not  a  total-abstinence  people.  Before 
these  times  of  high  prices,  liquor  was  often  fur- 
nished to  hands  in  the  harvest-field. 

A  few  years  ago  a  meeting  was  held  in  a 
neighboring  school-house,  to  discuss  a  prohib- 
itory liquor  law.  After  various  speeches,  the 
question  was  put  to  the  vote,  thus :  "  All  those 
who  want  leave  to  drink  whisky  will  please  to 
rise."  "Now  all  those  who  don't  want  to  drink 
whisky  will  rise."  The  affirmative  had  a  de- 
cided majority. 

Work  is  a  cardinal  virtue  with  the  "  Dutch- 
man." "  He  is  lazy,"  is  a  very  opprobrious  re- 
mark. At  the  quilting,  when  I  was  trying  to 
take  out  one  of  the  screws,  Katy  Groff,  who  is 
sixty-five,  exclaimed,  "  How  lazy  I  am,  not  to 
be  helping  you !"  ("  Wie  ich  bin  faul.") 

Marriages  sometimes  take  place  between  the 


MANNERS  AND   CUSTOMS.  59 

two  nationalities ;  but  I  do  not  think  the  "  Dutch" 
farmers  desire  English  wives  for  their  sons,  un- 
less the  wives  are  decidedly  rich.  On  the  other 
hand,  I  heard  of  an  English  farmer's  counseling 
his  son  to  seek  a  "  Dutch"  wife.  When  the  sou 
had  wooed  and  won  his  substantial  bride,  "  Now 
he  will  see  what  good  cooking  is,"  said  a  "  Dutch" 
girl  to  me.  I  was  surprised  at  the  remark,  for 
his  mother  was  an  excellent  housekeeper. 

The  circus  is  the  favorite  amusement  of  our 
people.  Lancaster  papers  often  complain  of  the 
slender  attendance  which  is  bestowed  upon  lec- 
tures, and  the  like.  Even  theatrical  perform- 
ances are  found  "  slow,"  compared  with  the  feats 
of  the  ring. 

Our  "Dutch"  use  a  freedom  of  language  that 
is  not  known  to  the  English,  and  which  to  them 
savors  of  coarseness.  "  But  they  mean  no  harm 
by  it,"  says  one  of  my  English  friends.  It  is  dif- 
ficult to  practice  reserve  where  the  whole  family 
sit  in  one  heated  room.  This  rich  limestone 
land  in  which  the  "Dutch"  delight  is  nearly 
level  to  an  eye  trained  among  the  hills.  Do 
hills  make  a  people  more  poetical  or  imagina- 
tive? 

Perhaps  so ;  but  there  is  vulgarity  too  among 
the  hills. 


AN  AMISH  MEETING.* 


IT  was  on  a  Sunday  morning  in  March,  when 
the  air  was  bleak  and  the  roads  were  execrable, 
that  I  obtained  a  driver  to  escort  me  to  the  farm- 
house where  an  Amish  meeting  was  to  be  held. 

It  was  a  little  after  nine  o'clock  when  I  en- 
tered, and,  although  the  hour  was  so  early,  I 
found  the  congregation  nearly  all  gathered,  and 
the  preaching  begun. 

There  were  forty  men  present,  as  many  women, 
and  one  infant.  Had  the  weather  been  less  in- 
clement, we  should  probably  have  had  more  little 
ones,  for  such  plain  people  do  not  think  it  neces- 
sary to  leave  the  babies  at  home. 

The  rooms  in  which  we  sat  seemed  to  have 
been  constructed  for  these  great  occasions.  They 
were  the  kitchen  and  "the  room," — as  our  peo- 
ple call  the  sitting-room,  or  best  room, — and  were 
BO  arranged  as  to  be  made  into  one  by  means  of 
two  doors. 

Our  neighbors  wore  the  usual  costume  of  the 
sect,  which  is  a  branch  of  the  Mennonite  So- 

*  Amish  is  pronounced  Ommish,  the  a  being  Tcry  broad, 
like  aw. 

(60) 


AN  AMISH  MEETING.  61 

ciety,  or  nearly  allied  to  it,  the  men  having  laid 
off  their  round-crowned  and  remarkably  wide- 
brimmed  hats.  Their  hair  is  usually  cut  square 
across  the  forehead,  and  hangs  long  behind ; 
their  coats  are  plainer  than  those  of  the  plainest 
Quaker,  and  are  fastened,  except  the  overcoat, 
with  hooks  and  eyes  in  place  of  buttons ;  whence 
they  are  sometimes  called  Hooker  or  Hook-and- 
Eye  Mennists.  The  pantaloons  are  worn  with- 
out suspenders.  Form  erly,  the  Amish  were  often 
called  Beardy  Men,  but  since  beards  have  become 
fashionable  theirs  are  not  so  conspicuous. 

The  women,  whom  I  have  sometimes  seen 
with  a  bright-purple  apron,  an  orange  necker- 
chief, or  some  other  striking  bit  of  color,  were 
now  more  soberly  arrayed  in  plain  white  caps 
without  ruffle  or  border,  and  white  neckerchiefs, 
though  occasionally  a  cap  or  kerchief  was  black. 
They  wear  closely-fitting  waists,  with  a  little 
basquine  behind,  which  is  probably  a  relic  from 
the  times  of  the  short -gown  and  petticoat. 
Their  gowns  were  of  sober  woolen  stuff,  fre- 
quently of  flannel ;  and  all  wore  aprons. 

But  the  most  surprising  figures  among  the 
Amish  are  the  little  children,  dressed  in  gar- 
ments like  those  of  old  persons.  It  has  been 
my  lot  to  sec  at  the  house  of  her  parents  a  ten- 
der little  dark -eyed  Amish  maiden  of  three 
years,  old  enough  to  begin  to  speak  "Dutch," 
and  as  yet  ignorant  of  English.  Seated  upon 
6* 


62  "PENNSYLVANIA  DUTCH." 

her  father's  lap,  sick  and  suffering,  with  that 
sweet  little  face  encircled  by  the  plain  muslin 
cap,  the  little  figure  dressed  in  that  plain  gown, 
she  was  one  not  to  be  soon  forgotten.  But  the 
little  girl  that  was  at  meeting  to-day  was  either 
no  Amish  child  or  a  great  backslider,  for  she 
was  hardly  to  be  distinguished  in  dress  from  the 
world's  people. 

The  floors  were  bare,  but  on  one  of  the  open 
doors  hung  a  long  white  towel,  worked  at  one 
end  with  colored  figures,  such  as  our  mothers  or 
grandmothers  put  upon  samplers.  These  per- 
haps were  meant  for  flowers.  The  congregation 
sat  principally  on  benches.  On  the  men's  side 
a  small  shelf  of  books  ran  around  one  corner  of 
the  room. 

The  preacher,  who  was  speaking  when  I  en- 
tered, continued  for  about  fifteen  minutes.  His 
remarks  and  the  rest  of  the  services  were  in 
"Dutch."  I  have  been  criticised  for  applying 
the  epithet  to  my  neighbors,  or  to  their  lan- 
guage, but  "Dutch"  is  the  title  which  they 
generally  apply  to  themselves,  speaking  of  "  us 
Dutch  folks  and  you  English  folks,"  and  some- 
times with  a  pretty  plain  hint  that  some  of  the 
"  Dutch"  ways  are  discreeter  and  better,  if  not 
more  virtuous,  than  the  English.  But,  though 
I  call  them  "  Dutch,"  I  am  fully  aware  that  they 
are  not  Hollanders.  Most  of  them  are  Swiss  of 


AN  AMISH  MEETING.  63 

ancient  and  honorable  descent,  exiles  from  reli- 
gious persecution. 

I  am  sorry  that  I  do  not  understand  the  lan- 
guage well  enough  to  give  a  sketch  of  some  of 
the  discourses  on  this  occasion.  At  times  I  un- 
derstood an  expression  of  the  first  speaker,  such 
as,  "Let  us  well  reflect  and  observe,"  or  "Let 
us  well  consider,"  expressions  that  were  often 
repeated.  As  he  was  doubtless  a  farmer,  and 
was  speaking  extemporaneously,  it  is  not  re- 
markable that  they  were  so. 

When  the  preacher  had  taken  his  seat,  the 
congregation  knelt  for  five  minutes  in  silence. 
A  brother  then  read  aloud  from  the  German 
Scripture  concerning  Nicodemus,  who  came  to 
Jesus  by  night,  etc.  After  this  another  brother 
rose,  and  spoke  in  a  tone  like  that  which  is  so 
common  among  Friends,  namely,  a  kind  of  sing- 
ing or  chanting  tone,  which  he  accompanied  by 
a  little  gesture. 

While  he  was  speaking,  one  or  two  women 
went  out,  and,  as  I  wished  to  take  notes  of  the 
proceedings,  I  followed  them  into  the  wash- 
house  or  outside  kitchen,  which  was  quite  com- 
fortable. As  I  passed  along,  I  saw  in  the  yard 
the  wagons  which  had  brought  the  people  to 
meeting.  Most  of  them  were  covered  with 
plain  yellow  oil-cloth.  I  have  been  told  that 
there  are  sometimes  a  hundred  wagons  gath- 


64  "PENNSYLVANIA  DUTCH." 

ered  at  one  farm-house,  and  that  in  summer  the 
meetings  are  often  held  in  the  barn. 

I  sat  down  by  the  stove  in  the  wash-house, 
and  a  very  kindly  old  woman,  the  host's  mother, 
came  and  renewed  the  fire.  As  she  did  not  talk 
English,  I  spoke  to  her  a  little  in  German,  and 
she  seemed  to  understand  me.  "When  I  wrote, 
she  wondered  and  laughed  at  my  rapid  move- 
ments, for  writing  is  slower  work  with  these 
people  than  some  other  kinds  of  labor.  I  sup- 
pose, indeed,  that  there  are  still  some  of  the 
older  women  who  scarcely  know  how  to  write. 

I  asked  her  whether  after  meeting  I  might 
look  at  the  German  books  on  the  corner  shelf, — 
ancient  books  with  dark  leather  covers  and  me- 
tallic clasps.  She  said  in  reply,  "  Bleibsht  esse  ?" 
("Shall  you  stay  and  eat?")  Yes,  I  would.  "Ya 
wohl,"  said  she,  "kaunsht."  ("Very  well,  you 
can.") 

A  neat  young  Amish  woman,  the  ".maid"  or 
housekeeper,  came  and  put  upon  the  stove  a 
great  tin  wash-boiler,  shining  bright,  into  which 
she  put  water  for  making  coffee  and  for  washing 
dishes. 

I  soon  returned  to  the  meeting,  and  found  the 
same  preacher  still  speaking.  I  suppose  that  he 
had  continued  during  my  absence,  and,  if  so,  his 
discourse  was  an  hour  and  ten  minutes  in  length. 
This  was  quite  too  long  to  be  entertaining  to  one 
who  only  caught  the  sense  of  an  occasional  pass- 


AN  AMISH  MEETING.  65 

age,  or  a  few  texts  of  Scripture.  It  was  while 
these  monotonous  tones  continued  that  I  heard 
a  rocking  upon  the  floor  overhead.  It  pro- 
ceeded, I  believe,  from  the  young  mother, — 
the  mother  of  the  little  one  before  spoken  of. 
When  the  child  had  become  restless  before  this, 
or  when  she  was  tired,  a  young  man  upon  the 
brethren's  side  of  the  room  had  taken  it  for 
awhile,  and  now  it  was  doubtless  being  put  to 
sleep  in  a  room  overhead,  into  which  a  stove- 
pipe passed  from  the  apartment  where  we  sat. 

My  attention  was  also  attracted  by  an  old 
lady  who  sat  near  me,  and  facing  the  stove,  with 
her  hands  crossed  in  her  lap,  and  a  gold*  or  brass 
ring  on  each  middle  finger.  She  wore  a  black 
flannel  dress  and  a  brown  woolen  apron,  leather 
shoes  and  knit  woolen  stockings.  Her  head  was 
bent  forward  toward  her  broad  bosom,  upon 
which  was  crossed  a  white  kerchief.  With  her 
gray  hair,  round  face,  and  plain  linen  cap,  her 
whole  figure  reminded  me  of  the  peasant  women 
of  Continental  Europe  or  of  a  Flemish  picture. 

When  the  long  sermon  was  ended,  different 
brethren  were  called  upon,  and  during  a  half- 
hour  we  had  from  them  several  short  discourses, 


*  "Were  they  not  brass?"  says  one  of  my  Old  Mennist 
neighbors.  "She 'wears  them  for  some  sickness,  I  reckon. 
She  would  not  wear  them  for  show.  One  of  our  preachers 
wears  steel  rings  on  his  little  lingers  for  cramps." 


66  "PENNSYLVANIA  DUTCH." 

one  or  two  of  them  nearly  inaudible.  The  speak- 
ers were,  I  think,  giving  their  views  on  what  had 
been  said,  or  perhaps  they  were  by  these  little 
efforts  preparing  themselves  to  become  preach- 
ers, or  showing  their  gifts  to  the  congregation. 

It  is  stated  in  Herzog's  Cyclopaedia  that  among 
the  Mennonites  in  Holland  the  number  of  Lie- 
besprediger  has  greatly  declined,  so  that  some 
congregations  had  no  preacher.  (The  word  Lie- 
besprediger  I  am  inclined  to  translate  as  volun- 
tary, unpaid  preachers,  like  those  among  Friends.) 
I  am  in  doubt,  indeed,  whether  any  such  are  now 
found  in  Holland.  There  seems  to  be  no  scarcity 
in  this  country  of  preachers,  who  are,  however, 
in  some,  if  not  all  three  of  the  divisions  of  Men- 
nonites, chosen  by  lot. 

When  these  smaller  efforts  were  over,  the 
former  preacher  spoke  again  for  twenty  minutes, 
and  several  of  the  women  were  moved  to  tears. 
After  this  the  congregation  knelt  in  vocal  prayer. 
"When  they  rose,  the  preacher  said  that  the  next 
meeting  would  be  at  the  house  of  John  Lapp,  in 
two  weeks.  He  pronounced  a  benediction,  end- 
ing with  the  name  of  Jesus,  and  the  whole  con- 
gregation, brethren  and  sisters,  curtsied,  or 
made  a  reverence,  as  the  French  express  it. 
This  was  doubtless  in  allusion  to  the  text,  "  At 
that  name  every  knee  shall  bend."  Finally,  a 
hymn,  or  a  portion  of  one,  was  sung,  drawn  out 
in  a  peculiar  manner  by  dwelling  on  the  words. 


AN  AMISH  MEETING.  67 

I  obtained  a  hymn-book,  and  copied  a  portion. 
It  seems  obscure : 

"  Dcr  Schopfer  auch  der  Vater  heisst, 

Durch  Christum,  seinen  Sohne; 
Da  wirket  mit  der  Heilig  Geist, 

Einiger  Gott  drey  Namen, 
Yon  welchem  kommt  ein  Gotteskind 
Gewaschen  ganz  rein  von  der  Sund, 

Wird  geistlich  gespeisst  und  trancket, 
Mit  Christi  Blut,  sein  Willen  thut 
Irdisch  verschmacht  aus  ganzen  Muthe, 

Der  Vater  sich  ihm  schenket." 

The  book  from  which  I  copied  these  lines  was 
in  large  German  print,  and  bore  the  date  1785. 
In  front  was  this  inscription,  in  the  German  tongue 
and  handwriting:  "This  song-book  belongs  to 

me,  Joseph  B .  Written  in  the  year  of 

Christ  1791 ;  and  I  received  it  from  my  father." 
Both  father  and  son  have  been  gathered  to  their 
fathers ;  the  book,  if  I  mistake  not,  was  in  the 
house  of  the  grandson,  and  it  may  yet  outlast 
several  generations  of  these  primitive  people. 

The  services  closed  at  a  little  after  noon.  From 
their  having  been  conducted  entirely  in  German, 
or  in  German  and  the  dialect,  some  persons  might 
suppose  that  these  were  recent  immigrants  to  our 
country.  But  the  B.  family  just  alluded  to  was 
one  of  the  first  Amish  families  that  came  here, 
having  arrived  in  1737. 

It  seems  that  the  language  is  cherished  with 
care,  as  a  means  of  preserving  their  religious  and 


63  "PENNSYLVANIA  DUTCH." 

other  peculiarities.  The  public  schools,  how- 
ever, which  are  almost  entirely  English,  must 
be  a  powerful  means  of  assimilation. 

The  services  being  ended,  the  women  quietly 
busied  themselves,  while  I  wrote,  in  preparing 
dinner.  In  a  very  short  time  two  tables  were 
spread  in  the  apartment  where  the  meeting  had 
been  held.  Two  tables,  I  have  said, — and  there 
was  one  for  the  men  to  sit  at, — but  on  the  women's 
side  the  table  was  formed  of  benches  placed  to- 
gether, and,  of  course,  was  quite  low.  I  should 
have  supposed  that  this  was  a  casual  occurrence, 
had  not  an  acquaintance  told  me  that  many  years 
ago,  when  she  attended  an  Amish  meeting,  she 
sat  up  to  two  benches. 

Before  eating  there  was  a  silent  pause,  during 
which  those  men  who  had  not  yet  a  place  at  the 
table  stood  uncovered  reverentially,  holding  their 
hats  before  their  faces.  In  about  fifteen  minutes 
the  "  first  table"  had  finished  eating,  and  another 
silent  pause  was  observed  in  the  same  manner 
before  they  rose. 

I  was  invited  to  the  second  table,  where  I 
found  beautiful  white  bread,  butter,  pies,  pickles, 
apple-butter,  and  refined  molasses.  I  observed 
that  there  were  no  spoons  in  the  molasses  and 
apple-butter.  A  cup  of  coffee  also  was  handed 
to  each  person  who  wished  it.  We  were  not 
invited  to  take  more  than  one. 

This  meal  marks  the  progress  of  wealth  and 


AN  AMISH  MEETING.  69 

luxury,  or  the  decline  of  asceticism,  since  the  day 
when  bean  soup  was  the  principal  if  not  the  only 
dish  furnished  on  these  occasions.  The  same 
neighbor  who  told  me  of  sitting  up  to  two 
benches  many  years  ago,  told  me  that  at  that 
time  they  were  served  with  bean  soup  in  bright 
dishes,  doubtless  of  pewter  or  tin.  Three  or  four 
persons  ate  out  of  one  dish.  It  was  very  unhandy, 
she  said. 

But  while  thus  sketching  the  manners  of  my 
simple,  plain  neighbors,  let  me  not  forget  to  ac- 
knowledge that  ready  hospitality  which  thus  pro- 
vides a  comfortable  meal  even  to  strangers  visiting 
the  meeting.  Besides  myself,  there  were  at  least 
two  others  present  who  were  not  members, — two 
German  Catholic  women  of  the  poorer  class,  such 
as  hire  out  to  work. 

The  silent  pause  before  and  after  eating  was 
also  observed  by  the  second  table ;  and  after  we 
rose,  a  third  company  sat  down. 

When  all  were  done,  I  gave  a  little  assistance 
in  clearing  the  tables,  in  carrying  the  butter  into 
the  cellar  and  the  other  food  to  the  wash-house. 
The  dishes  were  taken  to  the  roofed  porch  be- 
tween the  latter  and  the  house,  where  some  of 
ithe  women-folk  washed  them.  A  neat  table 
stood  at  the  foot  of  the  cellar-stairs,  and  received 
the  valued  product  of  the  dairy,  the  fragments 
being  put  away  in  an  orderly  manner. 

I  now  had  a  time  of  leisure,  for  my  driver  had 
7 


70  "PENNSYLVANIA  DUTCH." 

gone  to  see  a  friend,  and  I  must  await  his  com- 
ing. This  gave  me  an  opportunity  to  talk 
with  several  sisters.  I  inquired  of  a  fine-look- 
ing woman  when  the  feet-washing  would  be 
held,  and  when  they  took  the  Lord's  Supper. 
When  I  asked  whether  they  liked  those  who 
were  not  members  to  attend  the  feet-washing, 
I  understood  her  to  say  that  they  did  not.  (I 
attended,  not  a  great  while  after,  a  great  Whit- 
suntide feet-washing  and  Bread-breaking  in  the 
meeting-house  of  the  New  Mennists.) 

I  had  now  an  opportunity  to  examine  the 
books.  Standing  upon  a  bench,  I  took  down  a 
great  volume,  well  printed  in  the  German  lan- 
guage, and  entitled  "  The  Bloody  Theatre ;  or, 
The  Martyr's  Mirror  of  the  Baptists,  or  Defence- 
less Christians ;  who,  on  Account  of  the  Testi- 
mony of  Jesus,  their  Saviour,  Suffered  and  were 
Put  to  Death,  from  the  Time  of  Christ  to  the  Year 
1660.  Lancaster,  1814."  This  book  was  a  version 
from  thev  Dutch  (Hollandisch)  of  Thielem  J.  van 
Bracht,  and  it  has  also  been  rendered  from 
German  into  English.  I  was  not  aware,  at  the 
time,  that  I  had  before  me  one  of  the  principal 
sources  whence  the  history  of  the  Mennonites  is 
to  be  drawn, — a  history  which  is  still  unwritten. 

The  books  were  few  in  number,  and  I  noticed 
no  other  so  remarkable  as  this.  Another  German 
one,  more  modern  in  appearance,  was  entitled 
"Universal  Cattle-Doctor  Book ;  or,  The  Cures 


AN  AMISH  MEETING.  71 

of  the  old  Shepherd  Thomas,  of  Bunzen,  in  Si- 
lesia, for  Horses,  Cattle,.  Sheep,  Swine,  and 
Goats." 

"While  I  was  looking  over  the  volumes,  a  little 
circumstance  occurred,  which,  although  not  flat- 
tering to  myself,  is  perhaps  too  characteristic  to 
be  omitted.  My  "  Dutch"  neighbors  are  not 
great  readers,  and  to  read  German  is  considered 
an  accomplishment  even  among  those  who  speak 
the  dialect.  To  speak  "  Dutch"  is  very  common, 
of  course,  but  to  read  German  is  a  considerable 
attainment.  I  have,  therefore,  sometimes  sur- 
prised a  neighbor  by  being  able  to  read  the  lan- 
guage. I  am  naturally  not  unwilling  to  be 
admired,  and,  as  two  or  three  sisters  were  stand- 
ing near  while  I  examined  the  books,  I  endeav- 
ored in  haste  to  give  them  a  specimen  of  my 
attainments.  I  therefore  took  a  passage  quickly 
from  the  great  "  Martyr-Book,"  and  read  aloud 
a  sentence  like  this :  "  Grace,  peace,  and  joy 
through  God  our  Heavenly  Father;  wisdom, 
righteousness,  and  truth,  through  Jesus  Christ 
his  Son,  together  with  the  illumining  of  the 
Holy  Spirit,  be  with  you."  Glancing  up  to  see 
the  surprise  which  my  attainments  must  produce, 
I  beheld  a  different  expression  of  countenance, 
for  the  attention  of  some  of  the  thoughtful  sisters 
was  attracted  by  the  subject-matter,  instead  of  the 
reader,  and  that  aroused  a  sentiment  of  devotion 
beautifully  expressed. 


72  "PENNSYLVANIA  DUTCH." 

I  asked  our  host,  "  Have  you  no  history  of 
your  society  ?" 

"  No,"  he  answered  ;  "  we  just  hand  it  down." 

I  have  since  heard,  however,  that  there  are 
papers  or  written  records  in  charge  of  a  person 
who  lives  at  some  distance  from  me.  From  cer- 
tain printed  records  I  have  been  able  to  trace  a 
streamlet  of  history  from  its  source  in  Switzer- 
land, where  the  Anabaptists  suffered  persecution 
in  Berne,  Zurich,  etc.  I  have  read  of  their  exile 
in  Alsace  and  the  Palatinate ;  of  the  aid  afforded 
to  them  by  their  fellow-believers,  the  Mennonites 
of  Holland;  and  of  their  final  colonization  in  Penn- 
sylvania, where  they  also  are  called  Mennists. 

Nearly  all  the  congregation  had  departed  when 
my  driver  at  last  arrived.  I  shook  hands  with 
those  that  were  left,  and  kissed  the  pleasant  old 
lady,  the  mother  of  our  host. 


SWISS  EXILES. 


THE  plain  people  among  whom  I  live,  Quaker- 
like  in  appearance,  and,  like  the  Quakers,  opposed 
to  oaths  and  to  war,*  are  in  a  great  measure 
descendants  of  Swiss  Baptists  or  Anabaptists, 
who  were  banished  from  their  country  for  re- 
fusing to  conform  to  the  established  Keformed 
Church. 

Some  of  the  early  exiles  took  refuge  in  Alsace 
and  the  Palatinate,  and  afterwards  came  to  Penn- 
sylvania, settling  in  Lancaster  County,  under  the 
kind  patronage  of  our  distinguished  first  Pro- 
prietor. William  Penn's  sympathy  for  them  was 
doubtless  increased  by  their  so  much  resembling 
himself  in  many  important  particulars. 

If  any  one  inclines  to  investigate  the  tradi- 

*  Our  German  Baptists  are  more  non-resistant  than  tho 
Quakers.  Some  of  them  refuse  to  vote  for  civil  officers. 

The  term  Anabaptist  is  from  the  Greek,  and  signifies  one 
who  baptizes  again.  All  Baptists  baptize  anew  those  who  were 
baptized  in  infancy.  The  term  Anabaptist,  in  the  present 
essay,  is  used  indiscriminately  with  Baptist,  and,  in  a  degree, 
with  Mennonite. 

7*  (73) 


74  "PENNSYLVANIA  DUTCH." 

tions  of  these  people,  let  him  ask  the  plain  old 
men  of  the  county  whence  they  originated.  I 
think  that  a  great  part  of  the  Amish  and  other 
Mennonites  will  tell  him  of  their  Swiss  origin. 

Nor  are  very  important  written  records  want- 
ing upon  the  subject  of  the  Swiss  persecutions. 
Two  volumes  in  use  among  our  German  Bap- 
tists narrate  the  story. 

The  first  is  the  great  Martyr-book,  called  "  The 
Bloody  Theatre ;  or  Martyr's  Mirror  of  the  De- 
fenceless Christians,"  by  Thielem  J.  van  Bracht, 
published  in  Dutch,  about  the  year  1660,  trans- 
lated into  German,  and  afterwards  into  English.* 

The  second  printed  record,  circulating  in  our 
county,  and  describing  the  sufferings  of  some  of 
the  Swiss  Anabaptists,  is  a  hymn-book  formerly 
in  use  among  our  "  old  Mennists,"  but  now,  I 
think, ^employed  only  by  the  Amish. 

It  is  a  collection  of  "  several  beautiful  Chris- 
tian songs,"  composed  in  prison  at  Bassau,f  in 
the  castle,  by  the  Switzer  Brethren,  "  and  by 
other  orthodox  (rechtglaubige)  Christians,  here 
and  there." 

I  know  of  no  English  version. 

Near  the  close  of  this  hymn-book  there  is  an 
account  of  the  afflictions  which  were  endured  by 


*  The  English  version  is  one  of  the  labors  of  Daniel  Kupp. 
f  Bassuu  is,  I  suppose,  upon  the  Danube,  in  Bavaria.     Is  it 
not  written  Passau  in  the  Martyr-book  ? 


SWISS  EXILES.  75 

the  brethren  in  Switzerland,  in  the  canton  of 
Zurich,  on  account  of  the  gospel  ("  um  des 
Evangeliums  willen"). 

The  first-mentioned  work,  the  great  Martyr- 
book,  is  a  ponderous  volume. 

The  author  begins  his  martyrology  with  Jesus, 
John,  and  Stephen,  whom  he  includes  among  the 
Baptist  or  the  defenceless  martyrs.  I  suppose 
that  he  includes  them  among  the  Baptists  on 
the  ground  that  they  were  not  baptized  in  in- 
fancy, but  upon  faith.  From  these,  the  great 
story  comes  down  in  one  thousand  octavo  pages, 
describing  the  intense  cruelties  of  the  Roman 
emperors,  telling  of  persecutions  by  the  Sara- 
cens, persecutions  of  the  Waldenses  and  Albi- 
genses,  and  describing  especially  the  sufferings 
which  the  Baptists  (in  common  with  other  Prot- 
estants) endured  in  Holland  under  the  reigns  of 
Charles  V.  and  Philip  II.* 

The  narrative  of  the  persecution  of  the  Ana- 
baptists of  Switzerland  by  their  fellow-Protest- 
ants is  mostly  found  at  the  close  of  the  volume. 
It  comes  down  to  the  year  1672,  and  may  be,  in 
part  at  least,  an  appendix  to  the  original  volume. 

Allusions  to  the  severe  treatment  of  the  Ana- 


*  Of  the  heretics  executed  hy  Alva  in  the  Spanish  Nether- 
lands, a  large  proportion  were  Anabaptists. — Encyclopaedia, 
Americana. 


76  "PENNSYLVANIA  DUTCH." 

baptists  of  Switzerland  may  also  be  found  in 
Herzog's  and  in  Appleton's  Cyclopaedia. 

In  the  former  work,  we  read  that  Anabaptism, 
after  a  public  theological  disputation,  was  by  the 
help  of  the  authorities  suppressed  in  Switzerland.* 

In  the  American  Cyclopaedia  (article  Anabap- 
tists), we  read  that  Melanchthon  and  Zwingli 
were  themselves  troubled  by  questions  respect- 
ing infant  baptism,  in  connection  with  the  per- 
sonal faith  required  by  Protestantism.  Neverthe- 
less, Zwingli  himself  is  said  to  have  pronounced 
sentence  upon  Mentz,  who  had  been  his  friend 
and  fellow-student,  in  these  words :  "  Whosoever 
dips  (or  baptizes)  a  second  time,  let  him  be 
dipped."  "  Qui  iterum  mergit,  mergatur."  This 
humorous  saying  appears  to  be  explained  in  the 
Martyr-book,  where  we  read  that  Felix  Mentz 
was  drowned  at  Zurich  "for  the  truth  of  the 
gospel,"  in  1526.  The  persecution  of  such  men 
is  said  to  have  shocked  the  moderate  of  all 
parties. 

Upon  the  authority  of  Balthazar  Hubmor 
(whom  I  suppose  to  be  the  Hubmeyer  of  the 
Cyclopaedia),  the  Martyr-book  states  that  Zuin- 

*  How  thoroughly  it  was  suppressed  may  be  inferred  from 
the  fact  that  of  the  population  of  Berne,  in  1850,  only  one 
thousand  persons  are  put  down  as  Baptists  in  a  population  of 
458,000.  Of  the  remainder,  54,000  are  Catholics,  and  the  re- 
mainder of  the  Reformed  Church  (I  give  round  numbers). — 
See  the  American  Cyclopaedia. 


SWISS  EXILES.  77 

glius,  etc.,  imprisoned  at  one  time  twenty  persons 
of  both  sexes,  in  a  dark  tower,  never  more  to 
see  the  light  of  the  sun. 

This  earliest  Swiss  Protestant  persecution  oc- 
curred, it  will  be  observed,  about  1526,  and  the 
latest  recorded  in  the  Martyr-book,  in  or  about 
1672,  covering  a  period  of  nearly  one  hundred 
and  fifty  years.* 

At  the  same  time  that  the  Swiss  Baptists  were 
suffering  at  the  hands  of  other  Protestants,  Ana- 
baptists of  the  peaceful  class  were  found  in  Hol- 
land in  large  numbers.  The  record  of  their 
sufferings  and  martyrs  (says  the  American  Cyclo- 
paedia) furnishes  a  touching  picture  in  human 
history.  William  of  Orange,  founder  of  the 
Dutch  republic,  was  sustained  in  the  gloomiest 
hours  by  their  sympathy  and  aid.f  That  great 
prince,  however  importuned,  steadily  refused  to 
persecute  them. 

Simon  Menno,  born  at  the  close  of  the  fifteenth 
or  the  commencement  of  the  sixteenth  century, 
educated  for  the  priesthood  of  the  Roman  Catho- 
lic Church,  converted  in  manhood  to  the  faith 
of  the  Anabaptists,  became  their  chief  leader. 


*  Zschokke,  in  his  History  of  Switzerland,  accuses  the  Ana- 
baptists of  causing  great  trouble  and  scandal.  Some  account 
of  the  furious  or  warlike  Anabaptists  of  Holland  may  be 
found  in  the  American  Cyclopedia. 

f  This  must  not  be  understood  as  aid  in  bearing  arms. 


78  "PENNSYLVANIA  DUTCH." 

Mennonites  and  Anabaptists  have  from  his  time 
been  interchangeable  terms.* 

It  was  about  seventeen  years  after  the  drown- 
ing of  Mentz  in  Switzerland,  and  while  the 
Catholic  persecution  was  raging  in  Holland,  that 
in  the  year  1543  an  imperial  edict  was  issued 


*  One  of  Merino's  brothers  is  said  to  have  been  connected 
with  the  Anabaptists  of  Mxinster,  those  who  took  up  arms, 
etc.  Of  these,  whose  course  was  so  very  different  from  the 
lives  of  our  defenceless  Baptists  in  this  country,  Menno  may 
have  obtained  some,  after  their  defeat,  to  come  under  the 
peaceable  rule.  There  are  in  the  Netherlands,  says  a  recent 
authority,  40,000  Mennonites.  They  are  a  true,  pure  Nether- 
landish appearance,  which  is  older  than  the  Reformation,  and 
therefore  must  not  be  identified  with  the  Protestantism  of  the 
sixteenth  century. 

Menno  Simon  does  not  mert  to  be  called  the  father  of  the 
Netherlandish  Mennonites,  but  rather  the  first  shepherd  of 
the  scattered  sheep, — the  founder  of  their  church  community. 

The  ground-thought  from  which  Menno  proceeded  was  not, 
as  with  Luther,  justification  by  faith, or,  as  with  the  Swiss  Re- 
formers, the  absolute  dependence  of  the  sinner  upon  God,  in 
the  work  of  salvation.  The  holy  Christian  life,  in  opposition 
to  worldliness,  was  the  point  whence  Menno  proceeded,  and 
to  which  he  always  returned.  In  the  Romish  Church  we  see 
ruling  the  spirit  of  Peter;  in  the  Reformed  Evangelical,  the 
spirit  of  Paul ;  in  Menno  we  see  arise  again,  James  the  Just, 
the  brother  of  the  Lord.  • 

See  articles  Menno  and  the  Mennonites,  and  Holland,  in 
HerzogVReal-Encyclopadie,"  Stuttgart  and  Hamburg,  1858. 
.  Many  of  the  Mennonites  of  Holland  at  the  present  day 
seem  to  have  wandered  far  from  the  teachings  of  Menno, 
and  to  be  very  different  from  the  simple  Mennonite  commu- 
nities of  Pennsylvania. 


SWISS  EXILES.  79 

against  Menno ;  for  both  parties  persecuted  the 
Baptists, — the  Catholics  in  the  Low  Countries, 
the  Protestants  in  Switzerland.  The  Martyr-book 
tells  us  that  a  dreadful  decree  was  proclaimed 
through  all  West  Friesland,  containing  an  offer 
of  general  pardon,  the  favor  of  the  emperor,  and 
a  hundred  carlgulden  to  all  malefactors  and  mur- 
derers who  would  deliver  Menno  Simon  into  the 
hands  of  the  executioners.  Under  pain  of  death, 
it  was  forbidden  to  harbor  him;  but  God  pre- 
served and  protected  him  wonderfully,  and  he 
died  a  natural  death,  near  Lubeck,  in  the  open 
field,  in  1559,  aged  sixty-six. 

It  is  further  mentioned  that  he  was  buried  in 
his  own  garden.* 

About  fourteen  years  after  the  death  of  Menno, 
or  in  the  year  1573,  we  read  in  the  Martyr-book 
that  Dordrecht  had  submitted  to  the  reigning 
prince,  William  of  Orange,  the  first  not  to  shed 
blood  on  account  of  faith  or  belief. 

But  the  toleration  which  William  extended  to 
the  Baptists  was  not  imitated  by  his  great  com- 
peer, Elizabeth  of  England.  For  the  Martyr- 
book  tells  us  that  in  1575,  "  some  friends,"  who 


*  The  burying  of  Menno  in  his  own  garden  can  be  ex- 
plained by  the  great  secrecy  which  in  times  of  persecution 
attended  the  actions  of  the  persecuted  sects.  The  family 
graveyards  of  Lancaster  County,  located  upon  farms,  may  bo 
in  some  degree  traditional  from  times  of  persecution,  when 
Baptists  had  no  churches,  etc.,  but  met  in  secret. 


80  "PENNSYLVANIA   DUTCH." 

had  fled  to  England,  having  met  in  the  suburbs 
of  London  "  to  hear  the  word  of  God,"  were 
spied  out,  and  the  constable  took  them  to  prison. 
Two  of  these  were  burnt  at  Smithfield,  in  the 
eighteenth  year  of  Elizabeth.  Jan  Pieters  was 
one  of  them,  a  poor  man  whose  first  wife  had  been 
burnt  at  Ghent.  He  then  married  a  second,  whose 
first  husband  had  been  burnt  at  the  same  place. 

Thus  it  befell  the  unfortunate  Jan  that  while 
his  wife  was  burnt  by  Catholics,  he  himself  suf- 
fered at  the  hands  of  English  Protestants.* 

The  expression  "  sheep"  or  "  lambs,"  which  is 
applied  to  some  of  the  Baptist  martyrs,  alludes, 
I  suppose,  to  their  non-resistance.  Thus,  in 
1576,  Hans  Bret,  a  servant,  whose  master  was 
about  to  be  apprehended,  gave  him  warning,  so 
that  he  escaped,  but  himself,  "this  innocent 
follower  of  Christ,  fell  into  the  paws  of  the 
wolves.",  .  .  .  .  "As  he  stood  at  the  stake, 
they  kindled  the  fire,  and  burnt  this  sheep  alive." 

The  next  year  after  this,  William  of  Orange 
had  occasion  to  call  to  order,  as  it  appears,  some 
of  his  own  subjects.  The  magistrates  of  Mid- 
delburg  had  announced  to  the  Baptists  that 
they  must  take  au  oath  of  fidelity  and  arm 
themselves,  or  else  give  up  their  business  and 
shut  up  their  houses. 

*  To  the  writer  it  is  a  question  of  some  interest  how  far 
George  Fox,  the  founder  of  Quakerism,  was  acquainted  with 
the  lives,  sufferings,  and  writings  of  the  Anabaptists. 


SWISS  EXILES.  81 

The  Baptists  had  recourse  to  "William,  prom- 
ising to  pay  levies  and  taxes,  and  desiring  to  be 
believed  on  their  yea  and  nay.  William  granted 
their  request,  their  yea  was  to  be  taken  in  the 
place  of  an  oath,  and  the  delinquent  was  to  be 
punished  as  for  perjury. 

In  William  Penn's  Treatise  on  Oaths,  it  is 
stated  that  William  of  Orange  said,  "  Those 
men's  yea  must  pass  for  an  oath,  and  we  must 
not  urge  this  thing  any  further,  or  we  must  con- 
fess that  the  Papists  had  reason  to  force  us  to  a 
religion  that  was  against  our  conscience." 

About  nine  years  after  William  had  thus 
reproved  the  magistrates  of  Middelburg,  or  in 
the  year  1586,  the  Baptists  came  to  grief  else- 
where. It  is  stated  that  those  called  Anabap- 
tists, who  had  taken  refuge  in  the  Prussian 
dominions,  were  ordered  by  "  the  prince  of  the 
country"  to  depart  from  his  entire  Duchy  of 
Prussia,  and  in  the  next  year  from  all  his  domin- 
ions. -This  was  because  they  were  said  to  speak 
scandalously  of  infant  baptism. 

About  the  close  of  the  century,  pleasanter 
times  for  the  Baptists  seem  to  have  followed. 
"  When  the  north  wind  of  persecution  became 
violent,  there  were  intervals  when  the  pleasant 
south  wind  of  liberty  and  repose  succeeded." 

"  But  now  occurred  the  greatest  mischief  in 
Zurich  and  Berne,  by  those  who  styled  them- 
selved  Reformed;"  but  others  of  the  same  name, 

8 


82  "PENNSYLVANIA  DUTCH." 

"  especially  the  excellent  regents  of  the  United 
Netherlands,"  opposed  such  proceedings. 

The  Martyr-book  says,  in  substance,  "It  is 
a  lamentable  case  that  those  who  boast  that  they 
are  the  followers  of  the  defenceless  Lamb,  do  no 
longer  possess  the  lamb's  disposition,  but,  on  the 
contrary,  have  the  nature  of  the  wolf.  It  seems 
as  if  they  could  not  bear  it  that  any  should  travel 
towards  heaven  in  any  other  way  than  that  which 
they  go  themselves,  as  was  exemplified  in  the 
case  of  Hans  Landis,  who  was  a  minister  and 
teacher  of  the  gospel  of  Christ.  Being  taken  to 
Zurich,  he  refused  to  desist  from  preaching  and 
to  deny  his  faith,  and  was  sentenced  to  death, — 
the  edict  of  eighty  years  before  not  having  died 
of  old  age.  They,  however,  persuaded  the  com- 
mon people  that  he  was  not  put  to  death  for 
religion's,  sake,  but  for  disobedience  to  the 
authorities."* 

After  the  death  of  Hans  Landis,  persecution 


*  Hans  (or  John)  Landis  is  the  name  of  the  sufferer  just 
spoken  of.  Several  Landises  are  mentioned  in  the  Martyr 
ologies,  and  the  name  is  very  common  in  Lancaster  County 
at  this  time.  John  Landis  is  remarkably  so. 

In  quoting  from  the  Martyr-book,  I  employ  the  English 
version,  "  Martyr's  Mirror."  I  have  lately  had  an  oppor- 
tunity of  seeing  an  old  German  copy,  from  the  press  of  the 
Brotherhood  at  Ephrata,  about  1750.  I  find  that  it  is  differ- 
ently arranged  from  the  modern  English  version,  and  suspect 
other  variations. 


SWISS  EXILES.  83 

rested  for  twenty-one  years,  when  the  ancient 
hatred  broke  out  afresh  in  Zurich. 

The  Baptists  now  asked  permission  to  leave 
the  country  with  their  property,  but  this  was 
not  granted  to  them.  "  They  might  choose," 
says  the  Martyrology,  "to  go  with  them  [the 
Reformed]  to  church,  or  to  die  in  prison.  To 
the  first  they  would  not  consent ;  therefore  they 
might  expect  the  second." 

This  brings  us  to  the  era  of  the  persecution 
described  in  the  Hymn-book  of  which  I  for- 
merly spoke, — the  book  now  in  use  among  the 
Amish  of  our  county. 

This  little  volume — little  when  compared  to 
the  ponderous  Martyr-book — gives  an  account 
of  the  persecution  in  Zurich  between  the  years 
1635  and  1645.  Many  of  the  persons  mentioned 
in  the  Hymn-book  as  suffering  at  this  time  ap- 
pear to  be  of  families  now  found  in  Lancaster 
County, — not  only  from  the  Hymn-book's  being 
preserved  here,  but  especially  because  the  sur- 
names are  the  same  as  are  now  found  here,  or 
are  slightly  different.  Thus,  we  haveLandis,  Mey- 
lin,  Strickler,  Bachmann,  and  Gut,  now  Good; 
Miiller,  now  Miller;  Baumann,  now  Bowman. 

Mention  is  made  of  about  eighteen  persons 
who  died  in  prison  during  this  persecution,  in 
tlie  period  of  nine  or  ten  years.  Proclamation 
was  made  from  the  pulpits  forbidding  the  people 
to  afford  shelter  to  the  Baptists :  even  their  own 


84  "PENNSYLVANIA  DUTCH." 

children  who  harbored  them  were  liable  to  be 
fined, — as  Hans  Miiller's  wife  and  children,  who 
were  fined  forty  pounds  because  "they  showed 
mercy  to  their  dear  father." 

The  Hymn-book  states  that  the  Gelehrte  (the 
learned?)  accompanied  the  captors,  running  day 
and  night  with  their  servants.  Many  fell  into 
the  power  of  the  authorities, — man  and  woman, 
the  pregnant,  the  nursing  mother,  the  sick. 

In  the  midst  of  this  persecution,  the  authori- 
ties of  Amsterdam,  themselves  Calvinists  or 
Reformed,  being  moved  by  the  solicitations  of 
the  Baptists  of  Amsterdam,  sent  a  respectful 
petition  to  the  burgomaster  and  council  of 
Zurich,  to  mitigate  the  persecution ;  but  the 
petition,  it  is  said,  excited  an  unfriendly  and 
irritating  answer. 

It  seems  that  some  of  the  Baptists,  harassed 
in  Zurich,  took  refuge  in  Berne ;  and  about  the 
time  that  the  persecution  in  Zurich  came  to  a 
close,  or  about  1645,  it  is  stated  that  "  those  of 
Berne"  threatened  the  Baptists.  About  four 
years  after,  "  those  of  Schaffhausen"  issued  an 
edict  against  the  people  called  Anabaptists.* 

Only  a  few  years  later,  or  in  1653,  as  we  read 
in  the  Martyr-book,  there  was  another  perse- 


*  Prom  Schaffhausen  came  some  of  the  Stauffer  family,  as 
I  have  read.  The  Stauffers  are  numerous  in  our  county.  For 
some  family  traditions,  seo  "  The  Danker  Love-Feast." 


SWISS  EXILES.  85 

cution  elsewhere.  The  record  says,  in  sub- 
stance, "As  a  lamb  in  making  its  escape  from 
the  wolf  is  eventually  seized  by  the  bear"  (we 
like  the  quaint  language),  "so  it  obtained  for 
several  defenceless  followers  of  the  meek  Jesus, 
who,  persecuted  in  Switzerland  by  the  Zwing- 
lians,  were  permitted  to  live  awhile  in  peace  in 
the  Alpine  districts,  under  a  Roman  Catholic 
prince,  Willem  Wolfgang.  About  this  year, 
however,  this  prince  banished  the  Anabaptists, 
so  called.  But  they  were  received  in  peace  and 
with  joy  elsewhere,  particularly  in  Cleves,* 
under  the  Elector  of  Brandenburg,  and  in  the 
Netherlands.  '  When  they  persecute  you  in 
one  city/  saith  the  Lord,  *  flee  ye  into  another.' " 

About  six  years  after,  or  in  1659,  an  edict 
was  issued  in  Berne,  of  which  extracts  are  given 
in  the  Martyr-book.  If  the  edict  in  full  brings 
no  more  serious  charges  against  the  Baptists 
than  do  these  extracts,  this  paper  itself  may  be 
regarded  as  a  noble  vindication  of  the  Anabap- 
tists of  Switzerland  at  this  era. 

According  to  the  substance  of  this  Bernese 
edict,  the  teachers  of  this  people — i.e.  the  preach- 

*  In  the  duchy  of  Cleves,  the  town  of  Crefeld,  some  fifty 
or  sixty  years  later,  gave  refuge  to  the  Bunkers.  It  appears 
also  to  have  harbored  some  of  the  French  Protestants  who 
fled  from  their  country  on  the  revocation  of  the  Edict  of 
Nantes.  See  "Ephrata." 

8* 


86  "PENNSYLVANIA  DUTCH." 

ers — were  to  be  seized  wherever  they  could  be 
sought  out, "  and  brought  to  our  Orphan  Asylum 
to  receive  the  treatment  necessary  to  their  con- 
version ;  or,  if  they  persist  in  their  obstinacy,  they 
are  to  receive  the  punishment  in  such  cases  be- 
longing. Meantime  the  officers  are  to  seize 
their  property,  and  present  an  inventory  of  the 
same. 

"  To  the  Baptists  in  general,  who  refuse  to  de- 
sist from  their  error,  the  punishment  of  exile 
shall  be  announced.  It  is  our  will  and  com- 
mand that  they  be  escorted  to  the  borders,  a 
solemn  promise  obtained  from  them,  since  they 
will  not  swear,  and  that  they  be  banished  en- 
tirely from  our  country  till  it  be  proved  that 
they  have  been  converted.  Returning  uncon- 
verted, and  refusing  to  recant,  they  shall  be 
whipped,  branded,  and  again  banished,  which 
condign  punishment  is  founded  upon  the  follow- 
ing reasons  and  motives : 

"  1.  All  subjects  should  confirm  with  an  oath 
the  allegiance  which  they  owe  to  the  authorities 
ordained  them  of  God.  The  Anabaptists,  who 
refuse  the  oath,  cannot  be  tolerated. 

"  2.  Subjects  should  acknowledge  that  the  ma- 
gistracy is  from  God,  and  with  God.  But  the 
Anabaptists,  who  declare  that  the  magisterial 
office  cannot  exist  in  the  Christian  Church,  are 
not  to  be  tolerated  in  the  country. 

"3.  All  subjects  are  bound  to  protect  and  de- 


SWISS  EXILES.  87 

fend  their  country.  But  the  Anabaptists  refuse 
to  bear  arms,  and  cannot  be  tolerated.  .  .  . 

"o.  The  magistracy  is  ordained  of  God,  to 
punish  evil-doers,  especially  murderers,  etc. 
But  the  Anabaptists  refuse  to  report  these  to 
the  authorities,  and  therefore  they  cannot  be 
tolerated. 

"  6.  Those  who  refuse  to  submit  to  the  whole- 
some ordinances  of  the  government,  and  who 
act  in  opposition  to  it,  cannot  be  tolerated.  Now, 
the  Anabaptists  transgress  in  the  following 
manner : 

"  They  preach  without  the  calling  of  the  magis- 
tracy; baptize  without  the  command  of  the 
authorities ;  .  .  .  .  and  do  not  attend  the 
meetings  of  the  church. 

"We  have  unanimously  resolved  that  all  should 
inflict  banishment  and  the  other  penalties  against 
all  who  belong  to  this  corrupted  and  extremely 
dangerous  and  wicked  sect,  that  they  may  make 
no  further  progress,  but  that  the  country  may 
be  freed  from  them ;  on  which,  in  grace,  we  rely. 

"  As  regards  the  estate  of  the  disobedient  exiles, 
or  of  those  who  have  run  away,  it  shall,  after  de- 
ducting costs,  be  divided  among  the  wives  and 
children  who  remain  in  obedience. 

""We  command  that  no  person  shall  lodge  nor 
give  dwelling  to  a  Baptist,  whether  related  to 
him  or  not,  nor  afford  him  the  necessaries  of 
life.  But  every  one  of  our  persuasion  should  be 


88  "PENNSYLVANIA  DUTCH." 

exhorted  to  report  whatever  information  he  can 
obtain  of  them  to  the  high  bailiff. 

"And  an  especial  proclamation  of  this  last 
article  shall  be  made  from  the  pulpit." 

This  Bernese  edict,  being  read  in  all  parts,  was 
a  source  of  great  distress,  and  it  appeared  to  the 
Baptists  as  if  "  the  beautiful  flower  of  the  ortho- 
dox Christian  Church"  would  be  entirely  extir- 
pated in  those  parts. 

It  was  therefore  concluded  to  send  certain  per- 
sons from  the  cities  of  Dordrecht,  Leyden,  Am- 
sterdam, etc.,  to  the  Hague,  where  the  puissant 
States-General  were  in  session,  to  induce  them  to 
send  petitions  to  Berne  and  Zurich  for  the  relief 
of  the  people  suffering  oppression. 

The  States-General,  as  "kind  fathers  of  the 
poor,  the  miserable,  and  the  oppressed,"  took 
immediate  cognizance  of  the  matter. 

Letters  were  written  "  to  the  lords  of  Berne" 
for  the  liberation  of  prisoners,  etc.,  and  to  the 
lorda  of  Zurich  for  the  restoration  of  the  prop- 
erty of  the  imprisoned,  deceased,  and  exiled 
Baptists.  The  letter  to  Berne  narrates  (in  brief) 
that  "  the  States-General  have  learned  from  per- 
sons called  in  this  country  Mennonists,  that  their 
brethren  called  Anabaptists  suffer  great  perse- 
cution at  Berne,  being  forbidden  to  live  in  the 
country,  but  not  allowed  to  remove  with  their 
families  And  property.  "We  have  likewise  learned 


SWISS  EXILES.  89 

that  some  of  them  have  been  closely  confined ; 
which  has  moved  us  to  Christian  compassion. 

"  We  request  you,  after  the  good  example  of 
the  lords-regent  of  Schaffhausen,  to  grant  the 
petitioners  time  to  depart  with  their  families  and 
property  wherever  they  choose.  To  this  end, 
we  request  you  to  consider  that  when,  in  1655, 
the  Waldenses  were  so  virulently  persecuted  by 
the  Romans  for  the  confession  of  their  reformed 
religion,  and  the  necessities  of  the  dispersed 
people  could  not  be  relieved  but  by  large  collec- 
tions raised  in  England,  this  country,  etc.,  the 
churches  of  the  Baptists,  upon  the  simple  recom- 
mendation of  their  governments,  and  in  Chris- 
tian love  and  compassion,  contributed  with  so 
much  benevolence  that  a  remarkably  large  sum 

was  raised Farewell,  etc.  At  the 

Hague,  1660." 

The  letter  of  the  States-General  to  Zurich  is 
similar  to  the  foregoing  abstract. 

Besides  these  acts  of  the  States-General,  several 
cities  of  the  United  Netherlands,  being  entirely 
opposed  to  restraint  of  conscience,  reproved  "  the 
members  of  their  society  in  Switzerland,"  and 
exhorted  them  to  gentleness. 

ThuSjtheburgomasters  and  lords  of  Rotterdam, 
speaking  in  behalf  of  the  elders  of  the  church 
called  Mennoriist,  whose  fellow-believers  in  Berne 
are  called  in  derision  Anabaptists:  "As  to  our- 
selves, honorable  lords,  we  are  of  opinion  that 


90  "PENNSYLVANIA   DUTCH" 

these  men  can  be  safely  tolerated  in  the  common- 
wealth, and  for  this  judgment  we  have  to  thank 
William,  Prince  of  Orange,  of  blessed  memory, 
who  established,  by  his  bravery,  liberty  of  con- 
science for  us,  and  could  never  be  induced  to 
deprive  the  Mennouites  of  citizenship. 

"  We  have  never  repented  of  this,  for  we  have 
never  learned  that  these  people  have  sought  to 
excite  sedition,  but,  on  the  contrary,  they  have 
cheerfully  paid  their  taxes. 

"  Although  they  confess  that  Christians  cannot 
conscientiously  act  as  officers  of  government,  and 
are  opposed  to  swearing,  yet  they  do  not  refuse 
obedience  to  the  authorities,  and,  if  they  are  con- 
victed of  a  violation  of  truth,  are  willing  to  un- 
dergo the  punishment  due  to  perjury.  We  indulge 
the  hope  that  your  lordships  will  either  repeal 
the  onerous  decree  against  the  Menuonists,  or  at 
least  grant  to  the  poor  wanderers  sufficient  time 
to  make  their  preparations,  and  procure  resi- 
dences in  other  places. 

"  When  this  is  done,  your  lordships  will  have 
accomplished  a  measure  well  pleasing  to  God, 
advantageous  to  the  name  of  the  Reformed,  and 
gratifying  to  us  who  are  connected  with  your 
lordships  in  the  close  ties  of  religion.  Rotter- 
dam, 1660."* 

*  Abstracted  from  the  passage  or  letter  in  the  great  Baptist 
Martyr-book,  the  "  Martyr's  Mirror." 


SWISS  EXILES.  91 

These  appeals  of  the  States-General  and  of 
the  cities  of  Holland  seem  to  have  had  very  little 
effect,  at  least  upon  the  authorities  of  Berne,  for 
there  arose  eleven  years  later,  or  in  1671,  another 
severe  persecution  of  the  Baptists  in  that  canton, 
which  was  so  virulent  that  it  seemed  as  if  the 
authorities  would  not  cease  until  they  had  ex- 
pelled that  people  entirely. 

In  consequence  of  this,  seven  hundred  persons, 
old  and  young,  were  constrained  to  forsake  their 
property,  relations,  and  country,  and  retire  to 
the  Palatinate.*  Some,  it  seems,  took  refuge  in 
Alsace,  above  Strasburg. 

An  extract  from  a  letter  given  in  the  Martyr- 
book  says,  "Some  follow  chopping  wood, others 
labor  in  the  vineyards;  hoping,  I  suppose,  that 
after  some  time  tranquillity  will  be  restored,  and 
they  will  be  able  to  return  to  their  habitations ; 
but  I  am  afraid  that  this  will  not  happen  soon. 
The  authorities  of  Berne  had  six  of 
the  prisoners  (one  of  whom  was  a  man  that  had 
nine  children)  put  in  chains  and  sold  as  galley- 
slaves  between  Milan  and  Malta."f 

*  "  Martyr's  Mirror." 

f  This,  it  appears,  is  not  the  first  instance  of  this  punishment 
being  inflicted  at  Berne.  A  list  in  the  Martyr-book  of  per- 
sons put  to  death  for  their  faith  concludes  thus:  "Copied 
from  the  letter  of  Hans  Loersch,  while  in  prison  at  Berne, 
16G7,  whence  he  was  taken  in  chains  to  sea." 

The  dreadful  fate  of  the  galley-slave  who  was  chained  to 
the  oar  or  to  the  bench,  exposed  to  the  society  of  criminals, 


92  "PENNSYLVANIA  DUTCH." 

This  severe  penalty  of  being  sold  as  slaves  to 
row  the  galleys  or  great  sail-boats  which  trav- 
ersed the  Mediterranean,  was  also  impending 
over  other  able-bodied  prisoners,  as  it  is  said,  but 
"  a  lord  of  Berne,"  named  Beatus,  was  excited 
to  compassion,  and  obtained  permission  that  the 
prisoners  should  leave  the  country  upon  bail  that 
they  would  not  return  without  permission. 

In  the  year  1672,  the  brethren  in  the  United 
Netherlands  (the  Mennonites  or  Baptists)  sent 
some  of  their  members  into  the  Palatinate  to 
inquire  into  the  condition  of  the  refugees,  and 
the  latter  were  comforted  and  supported  by  the 
assistance  of  the  churches  and  members  of  the 
United  Netherlands. 

There  were  among  the  refugees  husbands  and 
wives  who  had  to  abandon  their  consorts,  who 
belonged  to  the  Reformed  Church  and  could  not 
think  of  removal. 

Among  these  were  two  ministers,  whose  fami- 
lies did  not  belong  to  the  church  (Baptist),  and 
who  had  to  leave  without  finding  whether  their 
wives  would  go  with  them,  or  whether  they  loved 
their  property  more  than  their  husbands.  "  Such 
incidents  occasioned  the  greater  distress,  since 
the  authorities  granted  such  persons  remaining 
permission  to  marry  again."* 

etc.,  may  be  found  alluded  to  in  works  of  fiction,  such  as 
Zschokke's  "  Alamontade,  or  the  Galley-Slave. " 
*"  Martyr's  Mirror." 


SWISS  EXILES.  93 

Alsace  and  the  Palatinate  (lying  upon  the 
Rhine),  where  our  Swiss  exiles  had  taken  refuge, 
were  soon  after  devastated  in  the  great  wars  of  their 
ambitious  neighbor,  Louis  XIV.,  King  of  France. 
Turenne,  the  French  general,  put  the  Palatinate, 
a  fine  and  fertile  country,  full  of  populous  towns 
and  villages,  to  fire  and  sword.  The  Elector 
Palatine,  from  the  top  of  his  castle  at  Manheim, 
beheld  two  cities  and  twenty  towns  in  flames.* 

Turenne,  with  the  same  indifference,  destroyed 
the  ovens,  and  laid  waste  part  of  the  country  of 
Alsace,  to  prevent,the  enemy  from  subsisting.! 

About  fourteen  years  after,  or  in  the  winter  of 
1688-9,  the  Palatinate  was  again  ravaged  by  the 
French  king's  army.  The  French  generals  gave 
notice  to  the  towns  but  lately  repaired,  and  then 
so  flourishing,  to  the  villages,  etc.,  that  their  in- 
habitants must  quit  their  dwellings,  although  it 
was  then  the  dead  of  winter;  for  all  was  to  be 
destroyed  by  fire  and  sword. 

"  The  flames  with  which  Turenne  had  destroyed 
two  towns  and  twenty  villages  of  the  Palatinate 
were  but  sparks  in  comparison  to  this  last  terrible 
destruction,  which  all  Europe  looked  upon  with 
horror."| 


*  Voltaire's  "  Age  of  Louis  XIV." 

f  The  troops  of  the  Empire  of  Germany,  or  of  Germany 
and  Spain  combined.     See  "  Age  of  Louis  XIV." 
J  Ibid. 

9 


94  "PENNSYLVANIA  DUTCH." 

Between  the  time  of  these  two  great  raids 
there  occurred  several  noteworthy  incidents. 
There  came  to  Holland  and  Germany,  in  the 
year  1677,  a  man  who  was  then  of  little  note,  a 
man  of  peace,  belonging  to  a  new  and  persecuted 
sect,  but  who  has  since  become  better  known  in 
history,  at  least  to  us  who  inhabit  Pennsylvania, 
than  Marshal  Turenne,  or  the  great  Louis  XIV. 
himself.  It  was  the  colonist  and  statesman,  the 
Quaker,  William  Penn. 

The  Elector  Palatine  now  reigning  was  a  rela- 
tive of  the  King  of  England.  Penn  failed  to 
see  this  prince,  but  he  addressed  a  letter  to  him, 
to  the  "  Prince  Elector  Palatine  of  Heydelbergh," 
in  which  he  desires  to  know  "  what  encourage- 
ment a  colony  of  virtuous  and  industrious  fami- 
lies might  hope  to  receive  from  thee,  in  case  they 
should  transplant  themselves  into  this  country, 
which  certainly  in  itself  is  very  excellent,  respect- 
ing taxes,  oaths,  arms,  etc."* 

I  know  not  what  encouragement,  if  any,  the 
Elector  offered  to  Penn;  but  only  about  four 
years  later,  Penn's  great  colony  was  founded 

*  Several  towns  and  townships  in  southeastern  Pennsylvania 
bear  record  of  the  Palatinate,  etc.  In  Lancaster  County  we 
have  Strasburg,  doubtless  named  for  that  city  in  Alsace,  and 
two  Manheims.  Adjoining  counties  have  Heidelbergs.  The 
Swiss  Palatines  do  not  seem  to  have  preserved  enough  affection 
for  the  land  of  their  origin  to  bestow  Swiss  names  upon  our 
Lancaster  County  towns.  What  wonder  ? 


SWISS  EXILES.  95 

across  the  Atlantic,  a  colony  which  afforded 
refuge  to  many  "Palatines." 

Of  this  journey  to  Germany  and  Holland,  just 
spoken  of,  Penn  kept  a  journal,  and  there  is 
mention  made  at  Amsterdam  of  Baptists  and 
"  Menists,"  or  Mennonites ;  but  whether  he  ever 
met  in  Europe  any  of  our  Swiss  exiles,  I  do  not 
find  stated  in  history.  Of  his  other  two  journeys 
to  Germany,  no  journal  has  been  found. 

Eight  years  after  Penn's  journey,  there  oc- 
curred, in  the  year  1685,  two  circumstances  which 
may  have  especially  interested  our  Swiss  Bap- 
tists and  have  operated  to  bring  their  colony  to 
Pennsylvania. 

"In  June,  1685,  the  Elector  Palatine  dying 
without  issue,  the  electoral  dignity  went  to  a 
bigoted  Popish  family.  In  October,  the  King  of 
France  recalled  the  Edict  of  Nantes."*  Five  or 
six  hundred  thousand  Frenchmen  are  said  to 
have  left  their  country  at  the  time  of  this  cruel 
act,  and  the  Palatinate  doubtless  received  many 
of  the  wanderers.f 

The  Swiss  exiles  that  first  took  refuge  in  Lan- 
caster County  came  here  about  thirty-eight  years 
after  the  severe  Bernese  persecution  of  1671. 


*  The  above  I  have  fou  nd  credited  to  Bishop  Burnet. 

f  If  so,  it  does  not  appear  to  have  furnished  a  safe  resting- 
place.  Six  thousand  distressed  Palatines,  it  is  said,  sought 
refuge  in  England  under  the  patronage  of  Queen  Anne. 


96  "PENNSYLVANIA  DUTCH." 

Rupp,  the  historian  of  our  county,  tells  us 
that  in  1706  or  1707  a  number  of  the  persecuted 
Swiss  Mennonites  went  to  England  and  made  a 
particular  agreement  with  the  honorable  pro- 
prietor, William  Penn,  for  lauds. 

He  further  says  that  several  families  from  the 
Palatinate,  descendants  of  the  distressed  Swiss, 
emigrated  to  America  and  settled  in  Lancaster 
County  in  the  year  1709.* 

The  next  year,  the  commissioners  of  property 
had  agreed  with  Martin  Kendig,  Hans  Herr,  etc., 
Swissers  lately  arrived  in  this  province,  for  ten 
thousand  acres  of  land,  twenty  miles  east  of 
Connystogoe.f 

The  supplies  of  the  colonists  were  at  first 
scanty,  until  the  seed  sown  in  a  fertile  soil  yielded 
some  thirty-,  others  forty-fold.;};  Their  nearest 
mill  was  at  Wilmington,  distant,  as  I  estimate, 
about  thirty  miles. 

One  of  their  number  was  soon  sent  to  Europe 
to  bring  out  other  emigrants,  and  after  the  ac- 
cession the  colony  numbered  about  thirty  fami- 

*  This  was  twenty-eight  years  after  the  founding  of  Penn's 
colony.  Several  years  earlier,  or  in  1701,  some  Mennonites 
bought  land  in  Germantown,  and  in  1708  built  a  church  (or 
meeting-house).  For  this  information  I  am  obliged  to  Dr. 
Oswald  Seidensticker. 

f  The  above-mentioned  "  Connystogoe"  it  would  probably 
be  very  difficult  to  point  out.  The  Conestoga  Creek  empties 
into  the  Susquehanna  below  Lancaster. 

J  Eupp. 


SWISS  EXILES.  97 

lies.  They  mingled  with  the  Indians  in  hunting 
and  fishing.  These  were  hospitable  and  respect- 
ful to  the  whites.* 

We  are  told  that  the  early  colonists  had  strong 
faith  in  the  fruitfulness  and  natural  advantages 
of  their  choice  of  lands.  "  They  knew  these 
would  prove  to  them  and  their  children  the  home 
of  plenty."  Their  anticipations  have  never  failed.f 

The  harmony  existing  between  the  Indians 
and  these  men  of  peace  is  very  pleasing.  Soon 
after  their  first  settlement  here,  Lieutenant- 
Governor  Gookin  made  a  journey  to  Cones- 
togo  (1711),  and  in  a  speech  to  the  Indians  tells 
them  that  Governor  Penn  intends  to  present  five 
belts  of  wampum  to  the  Five  Nations,  "  and  one 
to  you  of  Conestogo,  and  requires  your  friend- 
ship to  the  Palatines,  settled  near  Pequea."J 

*  Hupp. 

f  The  question  has  been  discussed,  why  did  the  Germans 
select  the  limestone  lands,  and  the  Scotch-Irish  take  those  less 
fruitful  ?  Different  hints  upon  this  subject  may  be  found  in 
Day's  Historical  Collections  of  Pennsylvania.  Under  the 
head  of  Lancaster  County,  he  says  that  a  number  of  Scotch- 
Irish,  in  consequence  of  the  limestone  land  being  liable  to 
frost  and  heavily  wooded,  seated  themselves  (1763)  along  the 
northern  line  of  the  counties  of  Chester  and  Lancaster. 

A  gentleman  of  Marietta,  in  this  county,  has  said  to  me 
nearly  as  follows:  "Ninety  in  one  hundred  of  the  regular 
members  of  the  Mennonite  churches  are  farmers,  and  they 
follow  the  limestone  land  as  the  needle  follows  the  pole." 

J  The  Pequea  Creek  (pronounced  by  the  "Dutch"  Peck'- 
9* 


98  "PENNSYLVANIA  DUTCH." 

About  seven  years  after  this,  William  Perm 
died  in  England,  in  the  year  1718. 

Whether  the  persecution  of  the  Baptists  con- 
tinued in  Switzerland,  and  had  begun  in  the 
Palatinate,  I  am  not  able  to  say,  further  than  to 
offer  the  following  passage,  taken  from  Herzog's 
Cyclopaedia  : 

"  When  the  Baptists  were  oppressed  in  Swit- 
zerland and  the  Palatinate,  the  Mennonites  united 
into  one  community  with  the  Palatines,  at  Gro- 
ningen  (Holland),  and  established  in  1726  a  fund 
for  the  needy  abroad,  to  which  Baptists  of  all 
parties  richly  contributed.  About  eighty  years 
after,  this  fund  was  discontinued,  being  no  longer 
thought  necessary." 

Thus  active  persecution  of  the  Baptists  in  those 
regions  had  ceased,  as  it  seems,  about  the  year 
1800. 

The  German  or  Swiss  colony  in  Lancaster 
County  is  said  to  have  caused  some  alarm,  though 
we  can  hardly  believe  it  a  real  fear.  Nine  years 
after  the  death  of  William  Penn,  representation 
was  made  to  Lieutenant-Governor  Gordon  (1727) 
that  "  a  large  number  of  Germans,  peculiar  in 
their  dress,  religion,  and  notions  of  political  gov- 
ernment, had  settled  on  Pequea,  and  were  de- 
termined not  to  obey  the  lawful  authority  of 

way)  waters  some  of  the  finest  land  in  the  county,  or  the  very 
finest.  "  The  Piquaws  had  their  wigwams  scattered  along  the 
banks  of  the  Pequea." 


SWISS  EXILES.  99 

government;  that  they  had  resolved  to  speak 
their  own  language,  and  to  acknowledge  no  sov- 
ereign but  the  great  Creator  of  the  universe." 

Rupp,  from  whom  I  quote  the  above  passage, 
adds,  "  There  was  perhaps  never  a  people  who 
felt  less  disposed  to  disobey  the  lawful  authority 
of  government  than  the  Mennonites,  against 
whom  these  charges  were  made." 

The  charges  were  doubtless  dropped,  or  an- 
swered in  a  satisfactory  manner;  for  two  years 
subsequently,  or  in  1729,  a  naturalization  act  was 
passed  concerning  certain  Germans  who  had 
come  into  the  province  between  the  years  1700 
and  1718. 

Over  one  hundred  persons  are  naturalized  by 
this  act  (Martin  Meylin,  Hans  Graaf,  etc.) ;  and 
a  great  part  of  the  people  of  the  county  can  find 
their  surnames  mentioned  therein.* 

All  the  names,  however,  are  not  those  of  Bap- 
tist families. 

Nearly  to  the  same  date  as  this  naturalization 

*  Not  always  as  at  present  spelled.  The  present  Kendig 
appears  as  Kindeck,  Breneman  as  Preniman,  Baumgardner 
as  Bumgarner,  Eby  as  Abye.  These  were  probably  English 
efforts  at  spelling  German  names.  Kupp  says  that  ho  was  in- 
debted to  Abraham  Meylin,  of  "West  Lampeter  Township,  for 
a  copy  of  the  act.  There  appear  to  have  been  among  the 
Palatines  who  came  into  our  county  some  Huguenot  families  ; 
but,  from  intermarrying  with  the  Germans,  and  speaking  the 
dialect,  they  are  considered  "  Dutch."  The  name  of  the 
Bushong  family  is  said  to  have  once  been  Beauchamp. 


100  "PENNSYLVANIA   DUTCH." 

act  belongs  a  letter  written  from  Philadelphia, 
in  1730,  by  the  Rev.  Jedediah  Andrews. 

Mr.  Andrews  says,  in  substance,  "  There  are 
in  this  province  a  vast  number  of  Palatines; 
those  that  have  come  of  late  years  are  mostly 
Reformed.  The  first-comers,  though  called  Pala- 
tines, are  mostly  Switzers,  many  of  whom  are 
wealthy,  having  got  the  best  land  in  the  prov- 
ince. They  live  sixty  or  seventy  miles  oft',  but 
come  frequently  to  town  with  their  wagons  laden 
with  skins  belonging  to  the  Indian  traders,  with 
butter,  flour,  etc."* 

Mr.  Andrews,  in  his  letter,  while  speaking  of 
the  Switzers,  continues : 

"  There  are  many  Lutherans  and  some  Re- 
formed mixed  among  them.  .  .  .  Though 
there  be  so  many  sorts  of  religion  going  on,  we 
don't  quarrel  about  it.  We  not  only  live  peace- 
ably, but  seem  to  love  one  another." 

This  harmony  among  the  multitudinous  sects 
in  Pennsylvania  must  have  been  the  more  re- 
markable to  Mr.  Andrews,  from  his  having  been 
born  and  educated  in  Massachusetts,  where  a  very 
different  state  of  affairs  had  prevailed. 

*  This  mention  of  the  Switzers'  wagons  reminds  me  of  the 
great  Conestoga  wagons,  which,  before  the  construction  of 
railroads,  conveyed  the  produce  of  the  interior  to  Philadelphia. 
With  their  long  bodies  roofed  with  white  canvas,  they  went 
along  almost,  I  might  say,  like  moving  houses.  They  were 
drawn  by  six  powerful  horses,  at  times  furnished  with  trap- 
pings and  bells ;  and  the  wagoner's  trade  was  qno  of  importance. 


SWISS  EXILES.  101 

On  this  subject  Rupp  says,  "  The  descendants 
of  the  Puritans  boast  that  their  ancestors  fled 
from  persecution,  willing  to  encounter  perils  in 
the  wilderness,  and  perils  by  the  heathen,  rather 
than  be  deprived  of  the  free  exercise  of  their 
religion. 

"  The  descendants  of  the  Swiss  Mennonites  in 
Lancaster  County  claim  that  while  their  ances- 
tors sought  for  the  same  liberty,  they  did  not 
persecute  others  who  differed  from  them  in  re- 
ligious opinion."* 

The  letter  of  Mr.  Andrews,  lately  quoted,  bears 
date  1730.  Twelve  years  after,  or  in  1742,  a  re- 
spectable number  of  the  Amish  (pronounced 
Ommish)  of  Lancaster  County  petitioned  the 
General  Assembly  that  a  special  law  of  naturali- 
zation might  be  passed  for  their  benefit.  They 
stated  that  they  had  emigrated  from  Europe  by 
an  invitation  from  the  proprietaries ;  that  they 
had  been  brought  up  in  and  were  attached  to  the 
Amish  doctrine,  and  were  conscientiously  scru- 
pulous against  taking  oaths ;  "  they  therefore  can- 
not be  naturalized  agreeably  to  the  existing  law." 
An  act  was  passed  in  conformity  to  their  request. 


*  A  test-oatb,  or  oath  of  abjuration,  seems  to  have  been  in 
force  at  one  time  in  Pennsylvania,  concerning  the  Roman 
Catholics.  (See  Rupp's  History  of  Berks  and  Lebanon.) 
Must  we  not  attribute  this  act  to  the  Royal  Home  government 
rather  than  to  William  Penn  ? 


102  "PENNSYLVANIA  DUTCH." 

(I  give  this  statement  as  I  find  it,  although  some- 
what surprised  if  the  laws  of  Pennsylvania  did 
not  always  allow  those  to  affirm  who  were  con- 
scientiously opposed  to  oaths.) 

The  history  of  our  Swiss  Exiles  is  nearly  fin- 
ished. It  is  chiefly  when  a  nation  is  in  adversity 
that  its  history  is  interesting  to  us.  What  is  there 
to  tell  of  a  well-to-do  farming  population,  who 
do  not  participate  in  battles,  and  who  live  almost 
entirely  secluded  from  public  affairs  ? 

Under  the  date  1754,  it  is  noted  that  Governor 
Pownall,  traveling  in  Lancaster  County,  says, 
"  I  saw  the  finest  farm  one  can  possibly  con- 
ceive, in  the  highest  culture;  it  belongs  to  a- 
Switzer."  Thus  Gray's  lines  (slightly  altered) 
may  be  said  to  comprise  most  of  the  external 
history  of  these  people  for  a  century  and  a 
half: 

Oft  did  the  harvest  to  their  sickle  yield, 
Their  furrow  oft  the  stubborn  glebe  hath  broke  ; 

How  early  did  they  drive  their  team  a-field, 
How  bowed  the  woods  beneath  their  sturdy  stroke ! 

Some  difficulty  had  arisen,  however,  between 
the  Germans  of  our  county  and  the  "Scotch- 
Irish."  Thus,  Day,  in  his  Historical  Collections, 
says,  "  The  Presbyterians  from  the  north  of 
Ireland  came  in  at  about  the  same  time  with 
the  Germans,  and  occupied  the  townships  of 
Donegal  and  Paxton."  (Paxton,  now  Dauphin 


SWISS  EXILES.  103 

County.)  "  Collisions  afterwards  occurring  be- 
tween them  and  the  Germans,  concerning  elec- 
tions, bearing  of  arms,  the  treatment  of  the 
Indians,  etc.,  the  proprietaries  instructed  their 
agents  in  1755  that  the  Germans  should  be  en- 
couraged, and  in  a  manner  directed  to  settle 
along  the  southern  boundary  of  the  province,  in 
Lancaster  and  York  Counties,  while  the  Irish 
were  to  be  located  nearer  to  the  Kittatinny 
Mountain,  in  the  region  now  forming  Dauphin 
and  Cumberland  Counties.* 

In  the  Revolutionary  War,  the  German  Men- 
nonites  did  not  early  espouse  the  cause  of  inde- 
pendence. Some  of  them  doubtless  felt  bound  by 
their  promise  of  loyalty  to  the  established  gov- 
ernment, while  others  were  perhaps  influenced 
by  the  motive  lately  attributed  to  them  in  the 
correspondence  of  one  of  our  county  papers  ("  Ex- 
aminer and  Herald,"  Lancaster,  October  27th, 
1869).  The  writer  tells  us  that  Lancaster  County 
was  settled  principally  by  Mennonites,  etc.,  who 
are  strict  non-resistants.  They  were  peculiarly 
solicitous  to  manifest  their  loyalty  to  the  powers 
that  be,  because  they  had  been  accused  by  their 


*  It  was  not  long  after  this  date  (in  1763)  that  the  "Pax- 
ton  Boys"  made  a  raid  down  to  Lancaster  and  massacred 
the  remnant  of  Conestoga  Indians,  in  the  jail  of  that  town. 

Day  says  that  there  was  policy  in  the  order  above  given ; 
that  the  Irish  were  warlike,  and  could  defend  the  frontier. 


104  "PENNSYLVANIA  DUTCH." 

enemies  of  having  been  implicated  in  rebellion 
during  the  unhappy  events  at  Miinster,  Germany, 
in  the  years  1635-36. 

When  our  Revolutionary  struggle  began,  these 
people  were  cautious  in  resisting  the  established 
government. 

During  the  late  rebellion,  although  very  few 
of  our  German  Baptists  bore  arms,  yet  some,  I 
think,  were  active  in  raising  funds  to  pay  bounties 
to  persons  who  did  enlist. 

It  appears  to  the  writer  that  there  can  scarcely 
be  a  people  in  our  country  among  whom  the 
ancient  practices  are  more  faithfully  maintained 
than  among  the  Amish  of  Lancaster  County.* 

In  the  great  falling  off"  from  ancient  principles 
and  practices  which  we  read  of  among  Holland 
Mennonites  (see  Herzog's  Cyclopaedia  and  the 
Encyclopaedia  Americana),  it  seems  that  there  are 
yet  left  in  Europe  others  of  the  stricter  rule. 

In  Friesland,  Holland,  where  the  Mennonites 
are  divided,  as  here,  into  three  classes,  there  are 
found,  by  comparison,  most  traces  of  the  old 
Mennonism.  (See  Herzog.) 

*  The  Amish  seem  to  have  originated  in  Europe,  about  the 
year  1700,  when  Jacob  Amen,  a  Swiss  preacher,  set  up,  or 
returned  to,  the  more  severe  rule,  distasteful  to  brethren  in 
Alsace,  etc.,  and  enforced  the  ban  of  excommunication  upon 
some  or  all  of  those  who  disagreed  with  him. 

A  small  pamphlet  upon  this  subject  has  been  published  at 
Elkhart,  Indiana,  and  is  for  sale  at  the  office  of  the  Herald  of 
Truth. 


SWISS  EXILES.  105 

And  we  have  lately  heard  of  Amish  in  France. 
A  letter  from  that  country,  published  in  the 
Herald  of  Truth  (Elkhart,  Indiana,  July,  1871) 
alludes  to  the  late  European  war.  The  writer 
says,  "The  loss  we  here  sustained  is  indescrib- 
able. Many  houses  have  been  entirely  shattered 
to  pieces  by  the  cannon-balls,  and  others  totally 
destroyed  by  fire."  He  adds, "  As  you  desire  to 
know  what  kind  of  Mennonites  there  are  residing 
here  in  France,  I  will  briefly  state  that  most  of 
them  are  Amish  Mennonites."  He  signs  him- 
self Isaac  Rich,  Etupes,  par  Audincourt,  Doubs, 
France.  This  locality,  as  I  understand,  is  not 
far  from  Switzerland  and  Alsace. 

The  church  history  of  our  Mennonites  has  not 
been  entirely  uneventful. 

Rupp  tells  us  that  they  were  very  numerous 
about  the  year  1792,  and  that  Martin  Boehm  and 
others  made  inroads  upon  them.  A  considerable 
number  seceded  and  joined  the  United  Brethren, 
or  Vereinigte  Briider. 

A  society  of  Dunkers  was  formed  near  the 
Susquehanna,  many  years  ago,  by  Jacob  Engle, 
who  had  been  a  Mennonite.  This  society  is 
called  "  The  River  Brethren,"  and  from  it  has 
been  formed  the  "Brinser  Brethren,"  popularly 
so  called. 

The  Rev.  John  Herr  is  generally  considered 
the  founder  of  a  sect  popularly  called  "New 
Mennists."  They  call  themselves,  however, 
10 


106  "PENNSYLVANIA  DUTCH." 

"Keformed  Mennonites,"  and  claim  that  they 
have  only  returned  to  the  ancient  purity  of 
doctrine. 

How  far  the  " Albrechtsleut,"  or  "Dutch 
Methodists," — the  Evangelical  Association,  as 
they  call  themselves, — have  made  converts  among 
the  Mennonites,  I  cannot  tell. 

Mr.  Eupp,  whose  History  of  Lancaster  County 
is  as  yet  the  standard,  speaks  of  the  Mennonites 
as  the  prevailing  religious  denomination  in  1843, 
having  about  forty-five  ministers  preaching  in 
German,  and  over  thirty-five  meeting-houses. 

The  Amish  meet  in  private  houses. 

Although  I  have  never  heard  that  our  Men- 
nonites as  a  religious  body  passed  any  rules  for- 
bidding slaveholding,  as  did  the  Quakers,  yet 
they  are  in  sentiment  strongly  anti-slavery,  hav- 
ing great  faith  in  those  who  are  willing  to  labor 
with  their  own  hands. 

Of  this  strong  anti-slavery  sentiment  I  offer 
convincing  proof  in  the  votes  by  which  they 
supported  in  Congress  our  late  highly  distin- 
guished representative,  Thaddeus  Stevens.* 

*  Traditionary  stories  exist  in  our  county  concerning  the 
Swiss  origin,  etc.,  of  certain  families.  I  have  heard  one  con- 
cerning the  Engles,  and  one  of  the  Stauffers.  One  of  the 
Johns  family  has  told  me  of  their  Swiss  origin,  and  of  their 
name  being  formerly  written  Tschantz. 

It  is  probable  that  other  traditionary  stories  concerning 
Swiss  families  could  now  be  collected,  if  some  one  would  exert 
himself  to  do  it  before  their  custodians  "  fall  asleep." 


SWISS  EXILES.  107 

But  let  those  -who  gather  these  stories  beware  of  the  "  fine 
writer,"  lest  he  add  what  he  considers  embellishments,  and 
make  the  narratives  improbable. 

The  Stauffer  traditions  were  mentioned  to  me  by  a  venerable 
member  of  the  family,  one  who  has  kindly  lent  me  his  aid  and 
sympathy  in  some  of  my  records  of  the  "  Pennsylvania  Dutch. " 

John  Stauffer  is  now  a  great-grandfather,  and  he  calculates 
that  it  was,  at  the  nearest,  his  own  great-great-grandfather 
who,  with  his  mother  and  his  three  brothers,  came  to  this 
country,  his  ancestors  being  of  Swiss  origin.  "  The  mother," 
says  my  neighbor  (in  substance),  "  weighed  three  hundred,  and 
the  sons  made  a  wagon,  all  of  wood,  and  drawed  her  to  the 
Khine.  When  they  got  to  Philadelphia,  they  put  their  mother 
into  tie  wagon  and  drawed  her  up  here  to  Warwick  township. 
There  they  settled  on  a  pretty  spring  ;  that  is  what  our  people 
like." 

The  reader  of  this  little  story  may  remember  the  "pious 
-<Eneas,"  who  "from  the  flames  of  Troy,  upon  his  shoulders," 
the  old  Anchises  bore. 

The  tradition  of  the  Engle  family  was  narrated  to  me  by 
two  of  its  members. 

Mr.  Henry  M.  Engle  has  felt  some  difficulty  in  reconciling 
the  tradition  with  the  fact  of  the  family's  having  been  in  this 
country  only  about  one  hundred  years,  and  with  his  idea  that 
the  Swiss  persecution  must  have  ceased  before  that  period. 

But  we  have  seen  that  some  Baptist  families  tarried  in  the 
Palatinate,  etc.  before  coming  here,  and  a  circumstance  like 
the  imprisonment  of  one  of  their  women  would  be  remem- 
bered among  them  for  a  long  time. 

Tradition  says  that  it  was  the  grandmother's  mother  or 
grandmother  of  Henry  M.  Engle  and  Jacob  M.  Engle  who 
was  a  prisoner  in  Switzerland  for  her  faith.  The  turnkey's 
wife  is  said  to  have  sympathized  with  the  prisoner,  because  she 
knew  that  Annie  had  children  at  home.  So  she  said  to  her,  in 
the  Swiss  dialect,  "Annie,  if  I  were  you,  I  would  go  away 
once."  ("  Annie,  wann  i  die  war,  i  det  mohl  geh." — "  Annie, 
wenn  ich  dich  ware,  ich  thut  einmal  gehen.") 


108  "PENNSYLVANIA  DUTCH." 

She  therefore  set  Annie  to  washing  clothes,  and,  turning  her 
back  upon  her,  gave  her  opportunity  to  escape. 

Annie's  husband  was  not  a  Baptist ;  nevertheless,  he  was 
so  friendly  as  to  prepare  a  hiding-place  for  her,  into  which  she 
could  go  down,  if  the  persecutors  came,  by  means  of  a  trap- 
door ;  and  she  was  never  taken  prisoner  again. 


THE  DDNKEB  LOVE-FEAST. 


ON  the  morning  of  the  25th  of  September,  1871, 
I  took  the  cars  of  the  Pennsylvania  Central  Rail- 
road for  the  borough  of  Mount  Joy,  in  the  north- 
west part  of  this  county.  Finding  no  public 
conveyance  thence  to  the  village  of  C.,  I  ob- 
tained from  my  landlord  a  horse  and  buggy  and 
an  obliging  driver,  who  took  me  four  or  five  miles, 
for  two  dollars.  We  took  a  drive  round  by  the 
new  Dunker  meeting-house,  which  is  a  neat  frame 
building, — brown,  picked  out  with  white  win- 
dow-frames. Behind  it  is  a  wood,  upon  which 
the  church-doors  open,  instead  of  upon  the 
highway. 

We  heard  here  that  the  meeting  would  not 
begin  till  one  o'clock  on  the  next  day.  Some  of 
the  brethren  were  at  the  church,  however,  with 
their  teams,  having  brought  provisions,  straw, 
and  bedding.  We  went  into  the  neat  meeting- 
room,  and  above  into  the  garret,  where  straw  was 
being  laid  down.  A  partition  ran  down  the 
middle,  and  upon  the  women's  side  a  small  room 
10*  (109) 


110  "PENNSYLVANIA  DUTCH." 

had  also  been  divided  from  the  rest,  wherein 
were  one  or  two  bedsteads  and  the  inevitable 
cradle.  The  basement  had  a  hard  earthen  floor, 
and  was  divided  into  dining-room,  kitchen,  and 
cellar.  Upon  spacious  shelves  in  the  cellar  a 
brother  and  sister  were  placing  the  food.  Many 
large  loaves  of  bread  were  there.  The  sister  was 
taking  pies  from  a  great  basket,  and  bright  coffee- 
pots stood  upon  the  kitchen-table. 

All  here  seemed  to  speak  "  Dutch,"  but  several 
talked  English  with  me.  They  seemed  sur- 
prised that  I  had  come  so  far  as  twenty-three 
miles  in  order  to  attend  the  meeting.  One  re- 
marked that  it  was  no  member  that  had  put  the 
notice  of  the  meeting  in  the  paper  which  I  had 
seen.  Others,  however,  seemed  interested,  al- 
though by  my  dress  it  was  very  plain  that  I  was 
quite  an  outsider.  I  found  C.  a  neat  place  of 
about  a  dozen  houses,  and  we  drove  to  the  only 
tavern.  The  landlady  was  young  and  pleasant, 
but  she  could  speak  little  English.  She  was 
quite  sociable,  however,  and  thought  that  she 
could  teach  me  Dutch  and  I  her  English.  By 
means  of  some  German  on  my  part,  we  got  along 
tolerably  together.  She  took  me  to  a  good  cham- 
ber, and  began  removing  from  it  some  of  their 
best  clothing.  Showing  me  two  sun-bonnets,  one 
of  them  made  of  black  silk,  she  said,  "  It  is  the 
fashion."  "  The  fashion  ?"  said  I.  "Yes;  the 
fashion  for  married  women."  This  was,  doubt- 


THE  DUNKER  LOVE-FEAST.  HI 

less,  the  Dunker  influence  even  among  those  not 
members. 

Being  at  leisure  in  the  afternoon,  I  walked  to 
an  ancient  Moravian  church  in  the  neighbor- 
hood, with  the  landlady's  little  daughter, — a 
pretty  child. 

'  Her  mother  said,  "  Geh  mit  der  aunty :"  so 
she  went  with  her  adopted  relative. 

"  Do  you  speak  English  ?"  I  said  to  the  little 
one. 

"  Na !"  she  answered. 

"  Hast  du  ein  Bruder  ?"  (Have  you  a  brother  ?) 
I  continued. 

"Na!"  she  replied,  in  the  dialect. 

"  Wie  alt  bist  du  ?"  (How  old  are  you  ?)  I  said 
afterward.* 

"  Vaze  es  net."     (I  don't  know.) 

Conversation  flagged. 

I  found  the  church  a  small  log  building  that 
had  been  covered  with  boards.  Many  of  the 
tombstones  were  in  the  Moravian  fashion,  such 
as  I  had  seen  at  Litiz, — small  square  slabs,  lying 
flat  in  the  grass ;  and  some  were  numbered  at  the 
top  of  the  inscription.  One  of  these  is  said  to  be 
one  hundred  and  twenty  years  old,  and  when  it 
was  laid  this  was  doubtless  an  Indian  mission. 
But  the  Herrnhiiter  (as  my  landlady  said)  are  all 

*  Our  "Dutch" — all  of  them,  I  believe — use  the  singular 
pronoun  du,  thou. 


112  "PENNSYLVANIA  DUTCH." 

gone,  and  another  society  holds  meetings  in  the 
lowly  church. 

Although  my  little  guide  of  six  years  could 
not  speak  English,  she  was  not  wanting  in  good 
sense.  As  I  was  trying  to  secure  the  graveyard 
gate,  holding  it  with  one  hand,  and  stooping  to 
roll  up  the  stone  that  served  to  keep  it  fast,  the 
little  one,  too,  put  out  her  hand,  unbidden,  to 
hold  the  gate.  I  thought  that  there  were  some 
English  children  that  would  not  have  been  so 
helpful,  and  reflected,  as  I  walked  along,  upon 
unspoken  language,  if  I  may  use  the  expression. 

The  landlady  had  a  plentiful  supper  after  we 
returned.  I  was  the  only  guest,  and,  as  is  usual 
here,  the  maid  sat  down  with  us.  "We  had  fried 
beef,  sweet  potatoes,  pie,  very  nice  apple-butter, 
canned  peaches,  barley-cofiee,  brown  sugar,  etc. 
The  charge  for  board  was  at  the  rate  of  one  dol- 
lar per  day. 

In  the  evening  I  heard  my  hostess  up-stairs 
preparing  my  bed,  as  I  supposed.  My  surprise 
was  therefore  considerable,  on  turning  down  the 
woolen  coverlet,  to  find  no  sheets  upon  the 
feather  bed.  On  lifting  this  light  and  downy 
bed,  which  was  neatly  covered  with  white,  I 
found  one  sheet,  a  straw  bed,  and  then  a  bed- 
cord  in  the  place  of  a  sacking-bottom.  I  at  once 
perceived  that  the  feather  bed  was  a  feather 
cover,  of  which  I  had  often  heard,  but  had  never 
met  with  one  before  during  my  sojourn  in 


THE  BUNKER  LOVE-FEAST.  113 

Pennsylvania  "  Dutchland."  I  should  think  that 
this  downy  covering  might  be  pleasant  in  cold 
weather,  but  now  I  rolled  it  off  upon  the  floor, 
and,  with  the  help  of  a  spare  comfortable,  was 
soon  at  rest.  The  pillow-cases,  which  were 
trimmed  with  edging,  were  marked  with  black 
silk,  in  a  large  running-hand,  in  this  manner : 
"  Henry  G.  Kreider,  1864." 

As  I  sat  the  next  morning  awhile  with  the 
landlady  in  her  basement  kitchen,  she  remarked, 
"  Here  is  it  as  Dutch  as  Dutchlant."  But  she 
said  that  my  Dutch  was  not  like  theirs.  The 
neighborhood,  however,  is  not  nearly  so  German 
as  Germany.  I  was  told  by  an  intelligent  young 
man  that  half  the  grown  men  did  not  speak 
English  :  I  understand  by  this,  not  that  they  do 
not  speak  our  language  at  all,  but  not  habitually 
and  with  fluency.  Many  speak  English  very 
well,  but  the  "  Dutch"  accent  is  universal.  For 
several  years  the  school-books  in  the  township 
have  all  been  English.  I  laughed  with  the  land- 
lady, who  herself  seemed  somewhat  amused,  at 
the  children  having  English  books  and  speaking 
Dutch,  or,  as  she  would  say,  "  Die  Kinner  lerne 
Englisch  und  schwetze  Deitsch."  However,  at 
the  Dunker  church,  a  pretty  girl  told  me  after- 
ward that  she  had  had  no  difficulty  at  school 
the  preceding  winter,  although  "  we  always  talk 
German  at  home." 

At  breakfast  this  morning,  among  other  dishes, 


114  "PENNSYLVANIA  DUTCH." 

we  had  raisin-pie.  Not  a  great  while  after  this 
meal  was  over,  the  morning  having  proved  wet, 
a  neighbor  took  me  over  to  the  church  in  his  buggy 
for  twenty-five  cents.  Although  the  hour  was  so 
early,  and  meeting  was  fixed  to  begin  at  one,  I 
found  a  considerable  number  here,  which  did  not 
surprise  me,  as  I  knew  the  early  habits  of  our 
"  Dutch"  people.  Taking  a  seat,  I  began  to  read 
a  number  of  the  Living  Age,  when  a  black-eyed 
maid  before  me,  in  Duuker  dress,  handed  me  her 
neatly-bound  hymn-book,  in  English  and  Ger- 
man. I  told  her  that  I  could  read  German,  and 
when  I  read  a  verse  in  that  language,  she  said, 
"But  you  don't  know  what  it  means."  Reading 
German  is  with  us  a  much  rarer  accomplishment 
than  speaking  the  dialect. 

Ere  long,  a  stranger  came  and  sat  down  behind 
me,  and  entered  into  conversation.  He  was  a 
preacher  from  a  distance,  named  L.,  and  spoke 
very  good  English.  "We  soon  found  that  we  had 
mutual  acquaintances  in  another  county,  and 
when  dinner  was  ready  he  invited  me  down  to 
partake. 

Here  the  men  sat  upon  one  side,  and  the  women 
on  the  other,  of  one  of  the  long  tables,  upon  which 
was  laid  a  strip  of  white  muslin.  "We  had  bowls 
without  spoons,  into  which  was  poured  by  attend- 
ant brethren  very  hot  coffee,  containing  milk 
or  cream,  but  no  sugar.  We  had  the  fine  Lan- 
caster County  bread,  good  and  abundant  butter, 


THE  BUNKER  LOVE-FEAST.  115 

apple-butter,  pickles,  and  pies.  The  provisions 
for  these  meals  are  contributed  by  the  members 
at  a  previous  meeting,  where  each  tells  what  he 
intends  to  furnish,  how  many  loaves  of  bread,  etc., 
while  some  prefer  to  give  money.*  Whatever 
food  is  left  over  after  the  four  meals  are  done  is 
given  to  the  poor,  without  distinction  of  sect; 
"  whoever  needs  it  most,"  as  a  sister  said. 

At  this  dinner,  before  eating,  my  new  acquaint- 
ance, L.,  gave  out,  by  two  lines  at  a  time,  the 
verse, 

"  Eternal  are  thy  mercies,  Lord." 

But  few  joined  in  the  singing.  They  would 
doubtless  have  preferred  German.  In  that  lan- 
guage thanks  were  returned  after  eating. 

When  we  went  up  into  the  meeting-room 
again,  a  young  man  of  an  interesting  counte- 
nance, a  preacher,  named  Z.,  asked  me  if  I  was 
not  the  one  who  had  written  an  article  which  had 
lately  appeared  in  one  of  our  county  papers.  It 
was  very  gratifying  to  be  thus  recognized  among 
strangers. 

An  elderly  sister,  who  sat  down  by  me  and 
began  to  talk,  was  named  Murphy.  The  name 
surprised  me  much,  but  it  was  not  the  only  Irish 
one  here.  It  is  probable  that  these  persons  were 


*  To  furnish  provisions  would  be  natural  to  a  people  of 
whom  about  seventy-five  in  a  hundred  are  farmers,  as  among 
the  Dunkers. 


116  "PENNSYLVANIA  DUTCH." 

taken  into  Dunker  families  when  young  to  be 
brought  up,  and  thus  had  been  led  to  join  a 
church  so  different  from  the  Roman  Catholic. 

Having  observed  that  there  was  a  good  deal 
of  labor  to  be  performed  here  in  waiting  upon 
BO  many  people,  I  asked  Mrs.  Murphy  whether 
there  were  women  hired.  She  told  me, "  There's 
a  couple  of  women  that's  hired;  but  the  members 
does  a  heap,  too." 

On  another  occasion,  I  made  a  remark  to  a 
friendly  sister  about  the  brethren's  waiting  upon 
the  table,  as  they  did.  She  answ^fed  that  it  was 
according  to  the  Testament  to  help  each  other ; 
the  women  cooked,  and  the  men  waited  upon 
the  table.  She  did  not  seem  able  to  give  the  text. 
It  may  be, "  Bear  ye  one  another's  burdens."  I 
was  amused  that  it  should  be  so  kindly  applied 
to  the  brethren's  helping  the  sisters. 

Before  meeting  began  in  the  afternoon,  a 
lovely  aged  brother,  with  silvery  hair  and  beard, 
and  wearing  a  woolen  coat  nearly  white,  showed 
me  how  the  seats  were  made,  so  that  by  turning 
down  the  backs  of  some,  tables  could  be  formed 
for  the  Love-Feast.  He  told  me  that  the  Dun- 
kers  number  about  one  hundred  thousand, — that 
they  have  increased  much  in  the  "West,  but  not 
in  the  Eastern  States.  To  which  I  rejoined, 
smiling,  "  You  Dutch  folks  do  not  like  poor  land, 
like  much  of  that  at  the  East." 

"  This  is  not  good  laud,"  he  said.     "  We  have 


THE  DUNKER  LOVE-FEAST.          H7 

improved  it;"  for  I  had  left  the  rich  limestone 
soil  and  had  come  to  the  gravelly  land  in  the 
northern  part  of  the  county.  But  as  regards 
Massachusetts,  can  it  be  that  there  is  yet  a  trace 
of  the  ancient  antagonism  of  the  Puritans  to  the 
Baptists  ? 

When  meeting  began,  as  brethren  came  in,  I 
saw  some  of  these  bearded  men  kissing  each 
other.  These  holy  kisses,  as  will  be  s^en  here- 
after, are  frequent  among  the  Dunk^rs,  and, 
as  the  men  shave  only  the  upper  lip,  it  seems 
strange  to  us  who  are  unaccustomed  to  the  sight 
and  the  sound.  The  oft-repeated  kissing  was 
to  me,  perhaps,  the  least  agreeable  part  of  the 
ceremonial. 

The  afternoon  meeting  became  very  crowded, 
and,  as  is  usual  among  our  "Dutch"  people,  a 
number  of  babies  were  in  attendance.  During 
the  sessions  their  voices  sometimes  rose  high,  but 
the  noise  did  not  seem  to  affect  those  who  were 
preaching  or  praying.  They  felt  it  perhaps  like 
the  wailing  and  sighing  of  the  wind,  which  they 
regard  not,  and  would  rather  bear  the  inconve- 
nience of  the  children  than  to  have  the  mothers 
stay  away  from  meeting.  This  afternoon,  during 
prayer,  a  little  fellow  behind  me  kept  saying, 
"  Want  to  go  to  pappy ;"  but  if  his  father  was 
among  the  brethren,  he  was  on  the  other  side  of 
the  house. 

My  new  acquaintance,  L.,  was  the  only  preacher 
11 


118  "PENNSYLVANIA  DUTCH." 

here  who  spoke  in  English.  All  the  other  exer- 
cises, except  a  little  singing,  were  in  German  or 
in  our  Pennsylvania  dialect.  This  afternoon  L. 
said,  among  many  remarks  more  sectarian,  or  less 
broad,  "  Faith  is  swallowed  up  in  sight ;  hope,  in 
possession  ;  but  charity,  or  love,  is  eternal.  It 
came  from  God,  for  God  is  love."  The  allusion 
here  is  to  Paul's  celebrated  panegyric  on  charity ; 
but  how  much  more  charming  it  is  in  the  German 
version,  "Faith,  hope,  love;  but  the  greatest  of 
these  is  love.  Love  suffereth  long  and  is  kind, 
is  not  puffed  up,"  etc. 

About  the  middle  of  the  afternoon  I  perceived 
a  speaker  giving  some  directions,  and  I  asked 
the  women  near  me  what  he  had  said.  One 
answered  and  said  something  about  "Wahl 
halten  fur  Prediger,"  by  which  I  perceived  that 
the  election  for  a  preacher  was  now  to  take 
place.  Both  brethren  and  sisters  were  to  vote ; 
not  to  select  from  a  certain  set  of  candidates, 
however;  but  at  random,  among  the  congrega- 
tion,— or  Family,  as  it  is  sometimes  called  ("for 
all  ye  are  brethren"). 

In  the  room  above-stairs  were  the  bishop  or 
elder  and  an  assistant  to  receive  the  votes.  This 
bishop  we  might  call  the  father  of  this  family, 
which  has  four  preachers  and  as  many  meeting- 
houses. The  bishop  is  always  that  preacher  who 
is  oldest  in  the  ministry.  Meeting  is  held  by 
turns  in  the  different  houses,  occurring  only  once 


THE  BUNKER  LOVE-FEAST.          119 

in  six  weeks  in  the  large  new  house  which  we 
then  occupied.  These  particulars,  which  I  gath- 
ered in  conversation,  are,  I  believe,  substantially 
correct. 

During  the  interval  of  the  election  I  sat  and 
read,  or  looked  out  from  my  window  at  the  young 
people,  the  gayly-dressed  girls  mostly  grouped 
together.  Some  of  these  were,  probably,  rela- 
tives of  the  members,  while  others  may  have  come 
for  the  ride  and  the  fun,  to  see  and  to  be  seen, — 
meetings  of  this  kind  being  great  occasions  in  the 
country-side. 

The  young  men  stood  around  on  the  outside  of 
these  groups  of  girls,  some  holding  their  whips 
and  twirling  them  with  the  butts  resting  upon 
the  ground.  Of  course  the  young  girls  were  not 
conscious  of  the  presence  of  the  beaux. 

On  the  front  of  the  house,  or  rather  the  back, 
— for,  as  I  have  said,  the  main  doors  open  upon 
the  wood  instead  of  upon  the  roadside, — were 
more  young  girls,  and  plain  sisters  and  brethren. 

I  asked  a  nice-looking  woman  about  the  elec- 
tion, but  she  could  not  tell  me,  although  she 
wore  the  plain  cap.  "  Most  of  the  women  do 
around  here,"  she  said,  and  added  that  Dunker 
women  in  meeting  had  offered  to  kiss  her. 
"  You  know  they  greet  each  other  with  a  kiss." 

After  the  brethren,  the  sisters  were  called  up 
to  vote.  I  laughed,  in  talking  with  some  of 
the  members,  at  the  women's  being  allowed  to 


120  "PENNSYLVANIA   DUTCH." 

vote,  in  contrast  to  the  usual  custom.  Mrs. 
Murphy  reckoned  it  would  be  different  if  the 
women  should  undertake  to  vote  for  Governor  or 
President. 

I  said  to  some  of  the  sisters, "  Who  do  you  think 
will  be  chosen  ?"  But  they  pleasantly  informed 
me  that  to  talk  upon  this  point  was  against  their 
rules, — it  was  a  matter  for  internal  reflection. 

After  meeting  was  over  next  day,  as  the  bishop 
was  talking  with  a  sister,  I  ventured  to  ask  him 
whether  a  majority  was  necessary  to  elect  a 
preacher,  or  only  a  plurality.  He  seemed  quite 
willing  to  talk,  displaying  no  clerical  pride,  and 
ausw.ered,  "  A  majority,"  adding,  "  Do  you  speak 
German  ?"  I  feared  that  I  could  not  readily  un- 
derstand him  on  such  a  subject,  and  put  the  case 
to  him  thus  in  English  :  "  Suppose  one  man  has 
twenty  votes,  another  fifteen,  and  another  ten  ?" 
Then  the  bishop  said  that  the  one  having  twenty 
would  be  elected ;  whence  it  seems  that  a  plurality 
only  is  required.  On  this  occasion  the  vote  was 
doubtless  much  divided,  for  I  afterward  heard 
that  the  bishop  had  said  to  the  congregation  that 
it  seemed  there  were  a  good  many  there  that 
were  thought  fit  for  preachers. 

As  sunset  approached,  some  of  the  members 
began  to  form  tables  from  the  benches,  for  the 
Love-Feast,  which  made  me  wonder  when  sup- 
per was  to  be  ready.  I  soon  found,  however, 
that  my  ignorance  of  the  language  had  pre- 


THE  DUNKER  LOVE-FEAST.  121 

vented  my  observing  that  while  the  "  Family" 
voted  the  rest  of  the  congregation  supped.  I 
was  told,  however,  that  if  I  would  go  down  I 
could  still  get  something  to  eat.  These  meals 
were  free  to  every  one  that  came.  All  were  re- 
ceived, in  the  hope  that  they  would  obtain  some 
spiritual  good. 

In  the  basement  I  found  a  number  of  men 
sitting  at  the  end  of  one  of  the  tables,  waiting 
for  food,  and  I  also  sat  down  near  them.  I  was 
invited,  however,  by  a  sister  to  step  into  the 
kitchen,  where  I  stood  and  partook  of  hot  cof- 
fee, bread  and  butter,  etc.  As  we  went  along 
through  the  dining-room,  I  thought  that  the 
sister  cast  a  reproachful  glance  at  a  disorderly 
man  seated  at  the  table  with  his  whip,  and  who 
was,  perhaps,  intoxicated.  I  wondered  that  she 
should  have  taken  me  from  the  table  to  stand 
in  the  kitchen,  till  I  remembered  that  that  was 
a  men's  table. 

In  the  kitchen,  brethren  were  busily  occupied 
cutting  large  loaves  of  bread  into  quarters  for 
the  coming  Love-Feast ;  and  when  I  returned  to 
the  room  above,  active  preparations  were  still 
going  on,  which  consumed  much  time.  The  im- 
provised tables  were  neatly  covered  with  white 
cloths,  and  hanging  lamps  shed  down  light  upon 
the  scene.  Piles  of  tin  pans  were  placed  upon 
the  table,  knives,  forks,  and  spoons,  and  some- 
times a  bowl.  The  tables  occupied  nearly  the 
11* 


122  "PENNSYLVANIA  DUTCH." 

whole  floor  of  the  church,  leaving  but  little 
room  for  spectators.  I  was  myself  crowded 
into  a  corner,  where  the  stairs  came  up  from 
the  basement  and  went  up  to  the  loft;  but, 
though  flt  times  I  was  much  pressed  for  room, 
I  had  an  excellent  plfcce  to  observe,  for  I  stood 
at  the  end  of  the  main  table.  Here  stood,  too, 
a  bright  and  social  sister  from  a  neighboring 
congregation,  who  did  not  partake  of  the  feast, 
and  was  able  and  willing  to  explain  the  cere- 
monial j[o" me,  in  English, — Mrs.  E.,  as  I  will  call 
her. 

Near  fey  at  the  table,  among  the  older  sisters, 
sat  a  pair  who  attracted  a  great  deal  of  my 
attention — a  young  mother  and  her  babe — her- 
self so  quiet,  and  such  a  quiet  babe!  They 
might  have  been  photographed.  Once  or  twice 
the  little  six-weeks'  child  gave  a  feeble  young 
wail,  and  I  saw  the  youthful  mother  modestly 
give  it  that  nourishment  which  nature  provides. 

The  brethren  came  up  carrying  tubs  of  meat, 
which  smelt  savory,  for  I  was  fasting  from  flesh 
since  the  morning.  Then  came  great  vessels  of 
soup, — one  of  them  a  very  large  tin  wash-boiler. 
The  soup  was  taken  out  into  the  tin  pans  before 
mentioned,  and  the  plates  of  meat  were  set  upon 
the  top,  as  if  to  keep  both  hot.  And,  now  that 
"at  the  long  last"  the  Love-Feast  tables  were 
spread,  the  fasting  family  was  ready  to  begin, 
not  the  supper,  but  the  feet-washing !  This  was 


THE  BUNKER  LOVE-FEAST.  123 

the  more  remarkable,  because  the  Testament, 
their  rule  of  action,  relates  that,  supper  being 
ended,  Jesus  washed  the  disciples'  feet. 

The  bishop  arose  in  his  place  at  the  table, 
and,  lamp  in  one  hand  and  book  in  the  other, 
read  in  German  the  account  of  the  feet-washing 
in  John's  Gospel. 

Four  men  who  stood  in  front  of  him,  watch- 
ing his  words,  started  when  he  said  "  legte  seine 
Kleider  ab"  ("  laid  aside  his  garments"),  and,  in 
imitation  of  Jesus,  took  oft'  their  coats ;  and,  as 
the  Scripture  says,  "  He  took  a  towel  and  girded 
himself,"  they,  or  two  of  them,  put  on  long  white 
aprons,  tied  around  the  waist.  Two  washed  feet 
and  two  wiped,  and  then  he  who  was  thus  min- 
istered unto  was  kissed  by  one  or  both  of  the 
ministering  brethren.  I  was  a  little  surprised 
that  two  should  perform  that  office,  which  Jesus 
is  said  to  have  performed  alone;  but  Mrs.  R. 
told  me  that,  as  the  Church  was  one  body,  it 
was  considered  that  it  made  no  difference  to 
have  two  persons. 

The  four  who  had  ministered  took  their  seats, 
and  were  served  in  their  turn,  four  others  taking 
their  places,  and  so  on.  Upon  the  sisters'  side 
of  the  house,  on  a  front  bench,  the  sisters  were, 
in  a  similar  manner,  performing  the  same  ordi- 
nance. 

"While  the  religious  services  of  the  evening 
were  going  on  within,  from  without  there  came 


124  "PENNSYLVANIA  DUTCH." 

the  sound  of  voices  and  laughter, — from  where 
the  young  people  of  the  world  were  enjoying 
themselves  in  the  clear,  cool  moonlight.  I  doubt 
not  that,  by  this  time,  the  girls  had  recognized 
the  presence  of  the  young  men. 

Once  there  was  a  shriek  or  a  yell,  and  Mrs. 
R.  said,  "Oh,  the  drunken  rowdies!  there's 
always  some  of  them  here!" 

Having  heard  of  the  non-resistant  or  wehrlos 
tenets  of  the  Dunkers,  I  wondered  what  they 
would  do  should  the  disturbance  without  be- 
come very  great  and  unpleasant.  Mrs.  Murphy 
thought  that  the  other  people  would  interfere 
in  such  a  case, — that  is,  that  those  not  members 
would  interest  themselves  to  maintain  order. 
But  on  this  point  I  afterward  received  informa- 
tion from  a  brother,  as  I  shall  mention.  The 
services  were  so  long  that  I  told  Mrs.  K.  I 
thought  that  the  soup  would  be  cold.  "  Oh, 
no!"  she  said,  "that  won't  get  cold  so  soon." 
So  I  ventured  to- put  my  finger  against  a  pan 
near  me,  and  it  was  yet  warm.  She  asked  me, 
during  feet- washing,  whether  I  did  not  think 
that  I  would  feel  hapgy  to  be  there,  partaking 
of  that  exercise. 

I  answered,  in  a  non-committal  manner,  that 
if  I  had  been  brought  up  to  such  things,  as  she 
had  been,  I  might  feel  so,  but  that  all  my  friends 
and  acquaintances  were  of  a  different  mind.  She 
rejoined,  "But  we  must  follow  Christ,  and  serve 


THE  DUNKER  LOVE-FEAST.  125 

God,  in  spite  of  the  world."  Even  after  the  feet 
were  all  washed,  the  fasting  family  could  not  yet 
eat,  on  account  of  the  protracted  exhortations. 

At  length  they  broke  their  fast.  From  two 
to  four  persons,  each  with  a  spoon,  ate  together 
from  one  pan  of  soup,  very  quietly,  fifty  feed- 
ing like  one,  so  to  speak,  the  absence  of  sound 
proceeding  in  part  from  the  absence  of  earthen 
plates.  Then  they  cut  from  the  meat  and  from 
the  quarter-loaves,  and  partook  of  the  butter, 
these  being  all  the  food.  There  was  no  salt  nor 
any  other  condiment.  The  occasional  bowl  was 
for  water.  I  suppose  that  most  persons  would 
think  that  there  had  been  enough  kissing  of  the 
kind ;  but  about  this  time  a  young  bishop,  an 
assistant,  stood  up  at  the  centre  of  the  main 
table,  and  after  some  remarks  shook  hands 
with  the  sister  upon  his  left  and  kissed  the 
brother  upon  his  right,  and  from  brother  to 
brother,  and  from  sister  to  sister,  the  kiss  went 
around  the  congregation. 

The  bishop,  and  this  assistant,  went  around 
upon  ours,  the  women's  side,  superintending 
this  ceremony,  as  if  to  see  that  none  failed  in 
this  expression  of  unity,  and  that  it  was  con- 
ducted in  an  orderly  manner.  The  last  sister 
who  has  no  one  to  kiss  goes  forward,  and 
kisses  the  first  one,  with  whom  the  bishop  had 
shaken  hands,  thus  completing  the  chain  of 
unity.  This  was  doubtless  done  before  the 


126  "PENNSYLVANIA   DUTCH.'1 

Communion,  and  showed  that  brotherly  love 
existed  among  these  brethren,  fitting  them  to 
partake  of  the  Sacrament.  I  was  also  told 
that  the  latter  half  of  the  afternoon  meeting 
had  been  for  self-examination  on  the  same 
subject. 

About  this  time  of  the  evening  Mrs.  R.  told 
me  that  if  I  would  go  down  I  could  get  some 
of  the  soup,  as  there  was  plenty  left.  I  was 
willing  to  partake,  not  having  had  a  regular 
supper,  and  I  got  a  bowl  of  good  mutton-broth, 
containing  rice  or  barley,  etc. 

After  the  Love-Feast,  these  "  Old  Brethren," 
as  they  are'  sometimes  called,  held  the  Com- 
munion. The  bread  and  wine  were  placed 
upon  the  general  or  main  table — being  set 
before  the  bishops — and  were  covered  with  a 
white  cloth. 

Before  the  celebration  of  the  ordinance,  there 
was  read  in  German  the  passage  of  Scripture 
upon  which  it  is  founded ;  and  also,  as  it  seemed 
to  me,  the  narrative  of  the  crucifixion.  The 
hymn  now  sung  was  an  English  one,  and  the 
only  one  in  our  language  that  was  sung  by  the 
whole  congregation  during  the  two  days'  meet- 
ing. It  was, 

"Alas !  and  did  my  Saviour  bleed." 

Meantime,  the  assistant  bishop  divided  the 
bread,  or  cakes,  which  were  unleavened  and 


THE  DUNKER  LOVE-FEAST.  127 

sweetened.  He  directed  the  members,  while 
eating  the  bread,  to  reflect  upon  the  sufferings 
of  the  Saviour.  His  manner  was  devout  and 

impressive.  As  he  and  Bishop  D passed 

around  among  the  women,  distributing  the 
bread,  the  former  repeated  several  times,  in  a 
sonorous  voice,  these  or  similar  words:  "Das 
Brod  das  wir  brechen  ist  die  Gemeinschaft  des 
Leibes  Christi."  ("  The  bread  that  we  break  is 
the  communion  of  the  body  of  Christ.") 

The  wine,  which  smelt  strong,  was  the  juice  of 
the  grape,  and  was  made  in  the  neighborhood. 
An  aged  bishop  from  another  congregation  made 
some  observations,  and  while  speaking  marked 
the  length  of  something  upon  his  finger.  Mrs. 
R.  said  that  he  was  showing  the  size  of  the 
thorns  in  the  crown.  She  added,  "  They  are 
there  yet."  I  looked  at  her  in  much  surprise, 
wondering  whether  she  believed  in  the  pres- 
ervation of  the  actual  thorns;  whereupon  she 
added,  "  They  grow  there  still.  Did  you  never 
read  it  in  Bausman's  book  on  the  Holy  Land  ? — 
Bausman,  the  Reformed  preacher."  The  sim- 
plicity of  the  surroundings  upon  this  occasion 
were,  it  seemed  to  me,  in  keeping  with  those 
of  the  original  Supper,  at  which  sat  the  "  Car- 
penter's Son"  and  the  fishermen. 

When  meeting  was  over,  as  I  did  not  see  my 
escort  to  the  public  house,  and  as  I  had  been 
told  that  I  could  stay  here,  I  followed  those  who 


128  "PENNSYLVANIA  DUTCH." 

went  above-stairs,  and  received  a  bolster  made 
of  a  grain-bag  filled  with  hay  or  straw.  I  shared 
it  with  Mrs.  Murphy.  Our  bed  was  composed 
of  straw  laid  upon  the  floor,  and  covered,  or 
nearly  so,  with  pieces  of  domestic  carpet.  We 
had  a  coverlet  to  lay  over  us.  I  talked  with 
some  of  the  other  women  who  lay  beside  us, 
and  could  not  get  to  sleep  immediately ;  but  at 
last  I  slept  so  sweetly  that  it  was  not  agreeable 
to  be  disturbed  at  four  o'clock,  when  the  sisters, 
by  my  reckoning,  began  to  rise.  When  some 
of  these  had  gone  down,  I  should  perhaps  have 
slept  again,  had  it  not  been  for  a  continued  talk- 
ing upon  the  men's  side  of  the  partition,  quite 
audible,  as  the  partition  only  ran  up  to  a  dis- 
tance of  some  feet,  not  nearly  so  high  as  the  lofty 
ridge  of  the  building.  The  voices  appeared  to 
be  those  of  a  young  man  and  one  or  two  boys, 
talking  in  the  dialect.  A  woman  near  me 
laughed. 

4 'What  is  it?"  said  I. 

"  It's  too  mean  to  tell,"  she  answered. 

I  surmise  that  the  Dunker  brethren  had  gone 
down  and  left  these  youths.  Although  a  baby 
was  crying,  I  lay  still  until  two  girls  in  Dunker 
caps — one  ten  years  old,  the  other  twelve — came 
with  a  candle,  looking  at  us,  smiling,  and  making 
remarks,  perhaps  thinking  that  it  was  time  for 
us  to  be  up. 

I  asked  the  eldest  what  o'clock  it  was. 


THE  DUNKER  LOVE-FEAST.  129 

She  did  not  know. 

"  What  made  you  get  up,  then  ?" 

"  I  got  up  when  the  others  did." 

Then  some  one  explained  that  there  were  a 
good  many  dishes  left  unwashed  the  evening 
before. 

I  was  surprised  to  see  such  young  persons 
members  of  the  meeting,  for  I  supposed  that 
the  Dunkers,  like  the  Mennonites,  are  opposed 
to  infant  baptism.  The  former  explained  to 
me,  however,  that  they  thought  such  persons 
as  these  old  enough  to  distinguish  right  from 
wrong.  I  was  told,  too,  of  one  girl,  still  younger, 
who  had  insisted  on  wearing  the  cap.  The  Men- 
nonites baptize  persons  as  young  as  fifteen. 
Both  sects  seem  to  hold  peculiar  views  upon 
original  sin. 

A  Dunker  preacher  once  said  to  me, — 

"We  believe  that,  after  Adam,  all  were  born 
in  sin ;  but,  after  Christ,  all  were  born  without 
sin." 

And  a  Mennist  neighbor  says, — 

"  Children  have  no  sin ;  the  kingdom  of  hea- 
ven is  of  little  children." 

I  continued  to  lie  still,  looking  at  the  rafters 
and  roof,  and  speculating  as  to  their  being  so 
clean,  and  clear  of  cobwebs,  and  whether  they 
had  been  laboriously  swept ;  and  then,  gathering 
my  wardrobe  together  with  some  little  trouble, 
I  was  at  last  ready  to  go  down.  As  I  went  to 

12 


130  "PENNSYLVANIA  DUTCH." 

one  of  the  windows,  I  saw  Orion  and  Sirius,  and 
the  coming  day. 

Going  down  to  wash  at  the  pump,  in  the  morn- 
ing gloaming,  while  the  landscape  still  lay  in 
shade,  I  found  two  or  three  lads  at  the  pump, 
and  one  of  them  pumped  for  me.  I  was  so 
ignorant  of  pump-washing  as  to  wonder  why 
he  pumped  so  small  a  stream,  and  to  suspect 
that  he  was  making  fun;  but  thus  it  seems  it  is 
proper  to  do,  to  avoid  wetting  the  sleeves. 

Here  I  met  a  pretty  young  sister,  from  Cum- 
berland County, — fat  and  fair, — whose  acquaint- 
ance I  had  made  the  day  before.  Her  cap  was 
of  lace,  and  not  so  plain  as  the  rest.  There 
was  with  her  at  the  pump  one  of  the  world's 
people,  a  young  girl  in  a  blue  dress. 

"  Is  that  your  sister  ?"  I  asked. 

"  It's  the  daughter  of  the  woman  I  live  with," 
she  replied*  "I  have  no  sister.  I  am  hired 
with  her  mother/' 

To  my  inexperienced  eye  it  was  not  easy  to 
tell  the  rich  Dunkers  from  the  poor,  when  all 
wore  so  plain  a  dress.  I  was  afterward  much 
surprised  on  discovering  that  this  pretty  sister 
did  not  understand  German.  Another  from 
Cumberland  County  told  me  that  I  ought  to 
come  to  their  meeting,  which  was  nearly  all 
English. 

After  washing  I  went  up  into  the  meeting- 
house, where  the  lamps  were  yet  burning.  A 


THE  DUNKER  LOVE-FEAST.  131 

few  sisters  were  sitting  here,  and  two  little 
maidens  were  making  a  baby  laugh  and  scream 
by  walking  her  back  and  forth  along  the  empty 
benches.  About  sunrise  the  bishop  had  arrived, 
and  a  number  of  brethren  ranged  themselves 
upon  the  benches  and  began  to  sing.  Before 
long,  we,  who  had  stayed  over-night,  had  our 
breakfast,  having  cold  meat  at  this  and  the 
succeeding  meal.  I  think  it  was  at  breakfast 
that  my  pleasant  friend  with  the  silvery  hair 
mentioned  that  there  was  still  a  store  of  bread 
and  pies. 

The  great  event  of  the  morning  meeting  was 
the  "  making  the  preacher."  At  my  usual  seat, 
at  a  distant  window,  I  was  so  busily  occupied 
with  my  notes  that  I  did  not  perceive  what  was 
going  on  at  the  preacher's  table,  until  I  saw  a 
man  and  woman  standing  before  the  table  with 
their  backs  to  the  rest  of  the  congregation.  I 
made  my  way  to  my  former  corner  of  observa- 
tion, and  found  that  there  was  another  brother 
standing  with  them,  the  sister  in  the  middle, 
and  these  were  receiving  the  greetings  of  the 
Family.  The  brethren  came  up,  one  by  one, 
kissed  one  of  the  men,  shook  hands  with  the 
sister,  and  kissed  the  other  man.  This  last  was 
the  newly-chosen  preacher,  the  former  brother, 
named  Z.,  being  a  preacher  who,  by  the  consent 
of  the  members  (also  given  yesterday),  was  now 
advanced  one  degree  in  the  ministry,  and  was 


132  "PENNSYLVANIA   DUTCH." 

henceforth  to  have  power  to  marry  and  to  bap- 
tize. The  sister  was  his  wife.  She  is  expected 
to  support  her  husband  in  the  ministry,  and  to 
be  ready  to  receive  those  women  who,  after  bap- 
tism, come  up  from  the  water.  This  office  and 
that  of  voting  seem  to  be  the  only  important 
ones  held  by  women  in  this  society.  Herein 
they  differ  greatly  from  another  plain  sect, — 
Friends  or  Quakers,  among  whom  women  min- 
ister, transact  business,  etc.* 

After  the  brethren  were  done,  the  sisters  came 

*  A  friend  tells  me  that  he  once  heard  a  discourse  from  a 
celebrated  Dunker  preacher,  named  Sarah  Keiter.  She  was 
allowed  to  preach,  it  seems,  by  a  liberal  construction  of  Paul's 
celebrated  edict,  because  she  was  unmarried. 

Even  when  afterward  married,  by  a  more  liberal  con- 
struction still,  the  liberty  to  preach  was  not  forbidden  her. 
Possibly  it  was  assumed  that  her  husband  at  home  was  not 
able  to  answer  all  her  questions  upon  spiritual  matters.  Sho 
removed  to  Ohio. 

In  the  Encyclopaedia  Americana,  the  following  are  given  as 
propositions  of  some  of  the  former  Anabaptists:  "Impiety 
prevails  everywhere.  It  is  therefore  necessary  that  a  new 
family  of  holy  persons  should  bo  founded,  enjoying  without 
distinction  of  sex  the  gift  of  prophecy,  and  skill  to  interpret 
divine  revelations.  Hence  they  need  no  learning,  for  the  in- 
ternal word  is  more  than  the  outward  expression." 

At  this  time,  however,  while  our  German  Baptists  still  be- 
lieve in  an  unpaid,  untaught  ministry,  none  of  them,  I  think, 
hold  to  the  doctrine  that  the  gift  of  prophecy  or  preaching 
is  without  distinction  of  sex. 

In  this  respect,  George  Fox  seems  to  have  agreed  with  the 
early  Anabaptists  just  mentioned. 


THE  BUNKER  LOVE-FEAST.          133 

up,  shook  hands  with  Z.,  kissed  his  wife,  and 
shook  hands  with  the  new  preacher,  whose  wife, 
I  believe,  was  not  present. 

The  bishop  invited  the  sisters  to  come  forward: 
"  Koomet  alle !  alle  die  will.  Koomet  alle !" 

"While  this  salutation  was  in  progress,  L.,  who 
spoke  in  English,  made  some  explanatory  re- 
marks. He  told  us  that  he  had  read  or  heard  of 
two  men  traveling  together,  of  whom  one  was  a 
doctor  of  divinity.  The  latter  asked  the  younger 
man  what  he  was  now  doing.  He  replied  that 
he  was  studying  divinity.  He  had  formerly  been 
studying  law,  but  on  looking  around  he  saw  no 
opening  in  the  law,  so  he  was  now  studying  di- 
vinity, which  course  or  which  change  met  the 
approval  of  the  reverend  doctor. 

"  Now,"  said  L.,  «'  we  do  not  approve  of  men- 
made  preachers ;"  a  striking  remark  in  a  congre- 
gation where  a  preacher  had  just  been  elected  by 
a  plurality.  But  he  went  on  to  explain  that  he 
trusted  that  there  was  no  brother  or  sister  who 
had  voted  for  him  who  had  just  been  chosen  for 
this  arm  of  the  church,  who  had  not  prayed  God 
earnestly  that  they  might  make  such  a  choice  as 
would  be  profitable  in  the  church.  He  went  on 
to  explain  that  the  newly-chosen  preacher  was 
now  receiving  from  the  congregation  an  expres- 
sion of  unity. 

There  were  various  other  exercises  this  morn- 
ing,— preaching,  praying,  and  singing, — before 
12* 


134  "PENNSYLVANIA   DUTCH." 

the  final  adjournment.  At  the  close  we  had  din- 
ner. I  made  an  estimate  of  the  number  who  par- 
took of  this  meal  as  about  five  hundred  and  fifty. 
One  of  the  men  guessed  a  thousand;  but  we  are 
prone  to  exaggerate  numbers  where  our  feelings 
are  interested. 

Before  we  parted,  I  had  some  conversation  with 
certain  brethren,  principally  upon  the  non-resist- 
ant doctrines  of  the  society.  In  my  own  neigh- 
borhood, not  a  great  while  before,  a  Dunker  had 
been  robbed  under  peculiar  circumstances.  Sev- 
eral men  had  entered  his  house  at  night,  and, 
binding  him  and  other  members  of  the  family, 
had  forced  him  to  tell  where  his  United  States 
and  other  bonds  were  placed,  and  had  carried 
off  property  worth  four  thousand  dollars.  The 
brother  had  gone  in  pursuit  of  them,  visiting  the 
mayor  of  our  town,  and  the  police  in  neighboring 
cities  (without  recovering  his  property).  I  asked 
these  brethren  at  different  times  whether  his 
course  was  in  agreement  with  their  rules.  They 
answered  that  it  was  not. 

On  the  present  occasion  I  repeated  the  ques- 
tion as  to  what  they  would  have  done  on  the 
previous  evening  if  the  disturbance  had  risen 
to  a  great  height.  One  of  the  brethren,  in  reply, 
quoted  from  the  Acts  of  the  Apostles,  where  it 
is  narrated  that  forty  Jews  entered  into  a  con- 
spiracy to  kill  Paul.  But  Paul  sent  his  nephew  to 
the  chief  captain  to  inform  him  of  the  conspiracy. 


THE  DUNKER  LOVE-FEAST.  135 

The  captain  then  put  Paul  under  the  charge 
of  soldiers,  to  be  brought  safe  unto  Felix  the 
governor. 

From  this  passage  the  Dunkers  feel  at  liberty 
to  appeal  to  the  police  for  their  protection,  but 
only  once;  if  protection  be  not  then  afforded 
them,  they  must  do  without  it. 

I  further  mentioned  to  these  brethren  a  case 
which  had  been  told  to  me  some  time  before  by 
a  Dunker  preacher,  of  a  certain  brother  who  had 
been  sued  in  the  settlement  of  an  estate,  and  had 
received  a  writ  from  the  sheriff.  This  writ  was 
considered  by  the  Dunkers  as  a  call  from  the 
powers  that  be,  to  whom  they  are  ordered  to  be 
subservient,  and  the  brother  therefore  went  with 
some  brethren  to  the  office  of  a  lawyer,  who  fur- 
nished him  with  subpoenas  to  summon  witnesses 
in  his  defence.  But  the  Dunkers  argued  among 
themselves  that  for  him  to  take  these  legal  papers 
from  his  pocket  would  be  to  draw  the  sword.  He 
therefore  sent  word  to  his  friends,  informally,  to 
come  to  the  office  of  a  magistrate;  and,  the  evi- 
dence being  in  his  favor,  he  was  released.  "This," 
said  my  informant,  "  is  the  only  lawsuit  that  I 
have  known  in  our  society  since  I  joined  the 
meeting,"  which  was,  I  believe,  a  period  of  about 
seven  years. 

In  repeating  this  narrative  to  the  brethren  at 
the  Love-Feast,  I  learned  that  they  are  now  at 
liberty  to  engage  in  defensive  lawsuits.  They 


136  "PENNSYLVANIA  DUTCH." 

have,  as  I  understood  one  to  say,  no  creed  and  no 
discipline  (although  I  believe  that  a  certain  con- 
fession of  faith  is  required).  The  New  Testament 
(or,  as  they  say,  the  Testament)  they  claim  to  be 
their  creed  and  their  discipline.  There  is  also 
much  independence  in  the  congregations.  But 
in  some  cases  they  have  resort  to  a  general  coun- 
cil, and  here  it  has  been  decided  that  a  Dunker 
may  defend  himself  in  a  lawsuit,  but  only  once. 
Should  an  appeal  be  taken  to  another  court,  the 
Dunker  can  go  no  farther.  This  reminds  me  of 
Paul's  question  to  the  Corinthians,  "  Why  do  you 
not  rather  suffer  loss  than  go  to  law  ?"*  Does  it 
not  seem  hard  to  practice  such  non-resistance,  to 
remain  upright  and  open-minded,  and  at  the  same 
time  to  acquire  much  wealth  ? 

The  Dunkers  do  not  like  to  be  called  by  this 
name.     Their  chosen  title  is  Brethren. 


The  Love- Feast,  above  described,  was  held  by  the 
"  Old  Brethren,"  who  originated  in  Germany  about  the 
year  1708. 

It  has  been  said  that  they  originated  among  the 
Pietists;  but  a  very  great  resemblance  will  be  found 
among  them  to  our  German  Baptists  of  the  Mennonite 
or  Anabaptist  stock. 

I  afterward  visited  other  Dunkers,  belonging  to  a 
division  called  the  "  River  Brethren."  They  originated 

*  See  the  questions  in  full, — I.  Corinthians,  chap.  vi. 


THE  BUNKER  LOVE-FEAST.  137 

near  the  Susquehanna  River,  but  they  have  now  spread 
as  far  as  Ohio,  if  not  farther. 

That  these  are  of  the  old  Baptist  stock  there  is  no 
doubt,  as  Jacob  Engle,  their  founder,  was  of  a  Men- 
nonite  family, — a  family  which  boasts  that  one  of  their 
ancestors  was  a  prisoner  in  Switzerland  on  account 
of  her  faith.  (See  note  on  "  Swiss  Exiles.") 

In  coming  to  this  country,  about  one  hundred  years 
ago,  tradition  tells  us  that  the  Engle  family  joined  with 
thirty  others,  who  were  upon  the  same  vessel,  to  re- 
main bound  together  in  life  and  in  death.  The  young 
infants  of  these  families  all  died  upon  the  voyage,  ex- 
cept Jacob  Engle,  whereupon  an  old  nurse  said,  "  God 
has  preserved  him  for  an  especial  purpose." 

He  became  a  preacher,  and  this  his  friends  regarded 
as  a  fulfillment  of  the  prophecy. 

Jacob  Engle,  or  "  Yokely  Engle,"  as  he  was  some- 
times called,  considered  that  there  was  not  sufficient 
warmth  and  zeal  among  the  Mennonites  at  that  time. 

He  became  very  zealous;  experiencing,  as  he  be- 
lieved, a  change  of  heart. 

Before  he  became  a  preacher,  some  joined  him  in 
holding  prayer-meetings.  It  was  found  that  some 
wished  to  be  baptized  by  immersion,  and  the  rite  was 
thus  performed  (whereas  the  Mennonites  baptize  by 
pouring). 

A  common  observer  would  see  very  little  difference 
between  these  Brethren  and  the  Old  Dunkers.  The 
River  Brethren  allow  all  present  to  partake  of  the 
Love-Feast,  or  Paschal  Supper.  Some  of  them  have 
said  that  the  Paschal  Supper  is  an  expression  of  the 
love  of  God  to  all  mankind,  and  love  toward  all  men 


138  "PENNSYLVANIA   DUTCH." 

constrains  them  to  invite  all  to  partake  thereof.  But 
from  the  Lord's  Supper  they  exclude  all  strangers. 

Their  meetings  are  usually  held  in  private  houses, 
or,  in  summer,  in  barns. 

Some  of  their  preachers  have  been  heard,  upon  rising 
to  speak,  to  declare  that  they  intend  to  say  only  what 
the  Spirit  teaches  them. 

One  of  their  most  striking  peculiarities  is  their  op- 
position to  the  use  of  lightning-rods.  A  preacher  said 
to  me,  when  talking  upon  this  subject,  "  If  God  wishes 
to  preserve  the  building,  he  can  preserve  it  without  the 
lightning-rod.  If  he  does  not  wish  to  preserve  it,  I 
am  willing  to  submit  to  the  result." 

It  has  been  thought  that  an  acquaintance  with  the 
laws  of  electricity  would  remove  this  objection  which 
they  feel. 

The  Brinser  Brethren  were  formed  from  the  River 
Brethren  some  years  ago.  They  are  popularly  thus 
called  from  an  able  preacher  named  Matthias  Brinser. 
They  erect  meeting-houses,  in  preference,  as  I  under- 
stand, to  meeting  in  private  houses.  Their  church  has 
not  opposed  electrical  conductors,  though  some  mem- 
bers feel  conscientious  in  the  matter. 

The  question  of  erecting  meeting-houses  seems  to 
have  caused  considerable  trouble  among  the  River 
Brethren.  A  gentleman  of  our  county  remarked  to  me 
that  the  custom  of  meeting  in  private  houses  is  tra- 
ditional among  our  people,  and  dates  from  times  of 
persecution. 


EPHRATA. 


THIS  quiet  village  in  Lancaster  County  has 
been  for  over  a  century  distinguished  as  the  seat 
of  a  Protestant  monastic  institution,  established 
by  the  Seventh -Day  German  Baptists  about  the 
year  1738. 

Conrad  Beissel,  the  founder  of  the  cloister,  was 
born  in  Germany,  at  Oberbach,  in  the  Palatinate, 
in  the  year  1691. 

He  was  by  trade  a  baker,  but,  after  coming  to 
this  country,  he  worked  at  weaving  with  Peter 
Becker,  the  Dunker  preacher,  at  Germantown. 

lie  is  said  to  have  been  a  Presbyterian,  which 
I  interpret  a  member  of  the  German  Reformed 
Church. 

According  to  the  inscription  upon  his  tom]j- 
stone,  his  "spiritual  life"  began  in  1716,  or  eight 
years  before  he  was  baptized  among  the  Bunkers. 

This  may  be  explained  by  an  article  written 
by  the  Rev.  Christian  Endress,*  who  seems  to 

*  See  Hazard's  Kegister,  vol.  v.  C.  L.  F.  Endress,  D.D., 
preached  twelve  years  in  Trinity  (Lutheran)  Church,  Lan- 
caster. 

(139) 


140  "PENNSYLVANIA  DUTCH." 

have  studied  the  Ephrata  Community  more,  in 
connection  with  their  published  writings,  than 
have  the  mass  of  persons  who  have  endeavored 
to  describe  this  peculiar  people.* 

Mr.  Endress  says,  "The  Tankers  trace  their 
origin  from  the  Pietists  near  Schwarzenau,  in 
Germany.f 

While  they  yet  belonged  among  the  Pietists, 
there  was  a  society  formed  at  Schwarzenau  com- 
posed of  eight  persons,  whose  spiritual  leader  was 
Alexander  Mack,  a  miller  of  Schriesheim. 

The  members  of  this  little  society  are  said  to 
have  been  re-baptized  (by  immersion),  because 
they  considered  their  infant  baptism  as  unavail- 


*  At  the  present  time,  the  learned  Dr.  Seidensticker,  of 
Philadelphia,  is  preparing  an  article  upon  this  subject.  To 
him,  and  to  Mr.  J.  D.  Kupp,  I  am  indebted  for  assistance. 

t  A  new  movement  in  German  theology  arose  in  the  second 
half  of  the  seventeenth  century,  through  Spener,  the  founder 
of  Pietism.  The  central  principle  of  Pietism  was  that  Chris- 
tianity was  first  of  all  life,  and  that  the  strongest  proof  of  the 
truth  of  its  doctrines  was  to  be  found  in  the  religious  experi- 
ence of  the  believing  subject.  The  principles  of  the  Pietists 
were  in  the  main  shared  by  the  Moravians.  (See  American 
Cyclopaedia,  article  German  Theology.)  Compare  this  state- 
ment of  the  main  principle  of  Pietism  with  this  of  the  Ana- 
baptists, whom  the  mass  of  our  Bunkers  so  much  resemble : 
"  The  opinions  common  to  the  Anabaptists  are  founded  on  the 
principle  that  Christ's  kingdom  on  earth,  or  the  church,  is  a 
visible  society  of  pious  and  holy  persons,  with  none  of  those 
institutions  which  human  sagacity  has  devised  for  the  un- 
godly." (See  American  Cyclopaedia,  article  Anabaptist.) 


EPHRATA.  141 

ing,  and  to  have  first  assumed  the  name  of 
Taeuffer,  or  Baptists.* 

The  Dunkers  first  appeared  in  America  in 
1719,  when  about  twenty  families  landed  in 
Philadelphia,  and  dispersed  to  Germantown, 
Conestoga,  and  elsewhere. 

Beissel  was  baptized  among  them  in  1724,  in 
Pequea  Creek,  a  tributary  of  the  Susquehanna. 
He  lived  for  awhile  at  Miihlbach  (or  Mill  Creek, 
— now  in  Lebanon  County  ?).  About  a  year  after 
his  baptism,  he  published  a  tract  upon  the  Sev- 
enth Day  as  the  true  Sabbath.  This  tract  caused 
a  disturbance  among  the  brethren  at  Mill  Creek, 
and  about  three  years  after,  in  1728,  Beissel  and 
some  with  him  withdrew  from  the  other  Dun- 
kers, and  Beissel  re-baptized  those  of  his  own 
society. 

Not  long  after,  says  Endress,  Beissel,  who  had 
appointed  several  elders  over  his  people,  with- 
drew from  them,  and  retired  to  live  a  solitary 
life  in  a  cottage  that  had  been  built  for  a  similar 
purpose,  and  occupied  by  a  brother  called  Elime- 
lech.  This  cottage  stood  near  the  place  where 
the  convent  was  afterward  built. 

Here  we  infer  that  he  lived  for  several  years. 

*  They  took  for  themselves  the  name  of  Brethren,  says  an 
article  in  Rupp's  "Keligious  Denominations."  The  Dunkers 
in  our  county  call  themselves  Brethren, — "Old  Brethren," 
"  River  Brethren,"  etc.  "Whether  the  Ephrata  Dunkers 
adopted  the  same  name,  I  cannot  say. 
13 


142  "PENNSYLVANIA  DUTCH." 

To  live  the  life  of  cenobites  or  hermits,  says 
Rupp,  was  in  some  measure  peculiar  to  many  of 
the  Pietists  who  had  fled  from  Germany  to  seek 
an  asylum  in  Pennsylvania.  "  On  the  banks  of 
the  Wissahickon,  near  Philadelphia,  severM 
hermits  had  their  cells,  some  of  them  men  of 
fine  talents  and  profound  erudition." 

Of  some  of  these  hermits,  and  of  the  monastic 
community  afterward  settled  at  Ephrata,  it  is 
probable  that  a  ruling  idea  was  the  speedy  com- 
ing of  Christ  to  judge  the  world. 

It  is  stated  that  after  the  formation  of  Beissel's 
"  camp"  (or  Lager)  midnight  meetings  were  held, 
for  some  time,  to  await  the  coming  of  judgment. 

Those  who  remember  the  Millerite,  or  Second 
Advent,  excitement  of  the  year  1843,  can  appre- 
ciate the  effect  that  this  idea  would  have  upon 
the  minds  of  the  Dunkers,  and  how  it  could 
stimulate  them  to  suffer  many  inconveniences 
for  the  brief  season  that  they  expected  to  tarry 
in  the  world.* 

"While  Beissel  was  dwelling  in  his  solitary  cot, 
about  the  year  1730,  two  married  women  joined 
the  society,  of  whom  the  Ephrata  Chronicle  tells 
us  that  they  left  their  husbands  and  placed  them- 

*  In  the  time  of  the  Millerite  excitement  above  alluded 
to,  many  prepared  ascension  robes.  One  person  whom  I  heard 
of  went  to  the  roof  of  his  house,  where,  in  his  robe,  he  could 
look  for  the  coming  of  Christ,  and  where  he  was  prepared  im- 
mediately to  ascend. 


EPHRATA.  143 

selves  under  the  lead  of  the  director  (or  Vorsteher, 
the  title  applied  to  Beissel  in  the  "  Chronicon"). 
He  received  them,  although  it  was  against  the 
canon  of  the  new  society.  One  of  these  was 
Maria  Christiana,  the  wife  of  Christopher  Sower, 
he  who  afterward  established  the  celebrated 
German  printing-office  at  Germantown.  She 
escaped  in  the  year  1730,  and  was  baptized  the 
same  fall.  In  the  beginning,  she  dwelt  alone  in 
the  desert,  "  and  showed  by  her  example  that  a 
manly  spirit  can  dwell  in  a  female  creature."* 

While  Beissel  was  still  in  his  hermitage,  dis- 
cord and  strife  arose  among  the  brethren  of  his 
society,  news  of  which  reached  him  by  some 
means,  for  in  the  year  1733  he  cited  them  to 
appear  at  his  cottage. 

They  met,  and  some  of  the  single  brethren 
agreed  to  build  a  second  cottage  near  that  oc- 
cupied by  their  leader.  Besides  this,  a  house 
was  also  built  for  females,  and  in  May,  1733, 
two  single  women  retired  into  it.f 

In  1734,  a  third  house  for  male  brethren  was 

*  "  Afterward,  she  held  to  edification  for  many  years,  in  the 
Sister-convent,  the  office  of  a  sub-prioress,  under  the  name  of 
Marcella.  Finally,  in  her  age,  she  was  induced  by  her  son  to 
return  to  her  husband — although  another  motive  was  the 
severe  manner  of  life  in  the  Encampment,  which  she  could 
no  longer  bear." — Chronicon  Ephratense,  p.  45. 

f  Are  these  the  married  womon  just  spoken  of,  who  had  be- 
come single  ? 


144  "PENNSYLVANIA  DUTCH." 

built  and  occupied  by  the  brothers   Onesimus 
and  Jotham,  whose  family  name  was  Eckerlin.* 


*  These  remarkable  men  seem  to  deserve  especial  notice. 

In  Eupp's  History  of  Lancaster  County,  it  is  stated  that 
they  were  from  Germany,  and  had  been  brought  up  Catho- 
lics. Israel  Eckerlin  ( Brother  Onesimus)  became  prior  of  the 
Brother-House  at  Ephrata.  Peter  Miller,  in  an  original  letter, 
complains  that  he  obliged  them  to  meddle  with  worldly  things 
further  than  their  obligations  permitted ;  and  that  when  money 
came  in  it  was  put  out  at  interest,  "contrary  to  our  principles." 

They  could  not,  however,  have  been  very  rich,  for  when  in 
1 745  a  bell  arrived  in  Philadelphia,  from  England,  which  had 
been  ordered  by  Eckerlin,  and  which  cost  eighty  pounds,  they 
k  new  not  how  to  pay  for  it.  The  name  of  Onesimus  had  been 
placed  upon  the  bell. 

When  the  news  of  its  arrival  was  received,  a  council  was 
held  in  the  presence  of  the  spiritual  father,  Beissel,  and  it  was 
concluded  to  break  the  bell  to  pieces  and  bury  it  in  the  earth. 

The  next  morning,  however,  the  father  appeared  in  the 
council,  and  said  that  he  had  reflected  that  as  the  Brothers 
were  p  oor,  the  bell  should  be  pardoned.  It  therefore  was  sold, 
and  was  placed  upon  the  Lutheran  church  in  Lancaster. 

Miller  says  that  the  prior  (Eckerlin)  conceived  a  notion  to 
make  himself  independent  of  Beissel,  and  was  stripped  of  all 
his  dignities. 

The  Eckcrlins,  says  Hupp,  afterward  moved  to  Virginia. 
In  Day's  Historical  Collections,  article  Greene  County,  it  is 
stated  that  three  brothers  named  Eckarly,  Dunkards  by  pro- 
fession, left  the  eastern  parts  of  Pennsylvania  and  plunged 
into  the  western  wilderness.  Their  first  permanent  camp  was 
on  a  creek  flowing  into  the  Monongahela,  in  Pennsylvania,  to 
which  stream  they  gave  the  name  of  Dunkard  Creek,  which  it 
still  bears.  These  men  of  peace  employed  themselves  in  ex- 
ploring the  country  in  every  direction. 

They  afterward  removed  to  Dunkards'  Bottom,  on  Cheat 


EPHRATA.  145 

Soon  after,  says  Endress,  they  all  united  in 
the  building  of  a  bake-house  and  a  storehouse 
for  the  poor.  And  now  the  whole  was  called 
the  camp  (das  Lager). 

About  this  time,  he  continues,  there  was  what 
the  Tuukers  called  a  revival  in  Falconer  Swamp, 

Kiver,  which  they  made  their  permanent  residence ;  "and,  with 
a  savage  war  raging  at  no  considerable  distance,  they  spent 
some  years  unmolested." 

In  the  same  narrative  it  is  stated  that  Dr.  Thomas  Eckarly, 
in  order  to  obtain  salt,  ammunition,  and  clothing,  recrossed 
the  mountains  with  some  skins.  Upon  his  return,  he  was  un- 
avoidably detained.  On  approaching  the  cabin  where  he  had 
left  his  brothers,  he  found  a  heap  of  ashes.  "  In  the  yard  lay 
the  mangled  and  putrid  remains  of  the  two  brothers,"  and  the 
hoops  on  which  their  scalps  had  been  dried. 

This  seems  a  very  sorrowful  termination  to  the  lives  of  men 
of  peace,  but  the  reader  may  be  consoled  by  hearing  Miller's 
account  of  the  brothers, — who  are  but  two,  it  appears  in  his 
narrative. 

He  says,  "  The  prior  quitted  the  camp,  and  established  a  new 
settlement  for  hermits  on  the  banks  of  the  new  river."  (Ohio  ?) 

After  many  vicissitudes,  he  and  his  brother  were  taken 
prisoners  by  seven  Mohawks,  and  sold  to  Quebec,  whence  they 
were  transported  to  France,  "where,  after  our  prior  had  re- 
ceived the  tonsure  and  become  a  friar  of  their  church,  they 
both  died."  The  Ephrata  Chronicle  says  (chap,  xxiii.)  that 
the  prior  went  out  of  time  twenty  years  before  Beissel.  The 
latter  died  in  1768.  By  the  former  reckoning,  the  prior  went 
out  of  time  in  1748,  or  about  three  years  after  the  difficulty 
about  the  bell  at  Ephrata.  It  is  possible  that  his  death  is 
antedated  in  the  Chronicle;  but  history,  like  other  human 
evidence,  is  sometimes  a  strange  thing.  * 

(Day,  after  speaking  of  the  Eckerlins  at  Ephrata,  refers  us 
to  the  Greene  County  narrative,  above  given  in  brief.) 
13* 


146  "PENNSYLVANIA  DUTCH." 

in  consequence  of  which  many  families  took  up 
land  round  about  the  camp,  and  moved  upon  it. 
Another  revival  on  the  banks  of  the  Schuylkill 
drove  many  more  into  the  neighborhood ;  by  it 
the  Sister  establishment  gained  accessions ;  but 
only  two,  Drusilla and  Basilla, remained  steadfast. 
"A  further  revival  in  Tolpehoccon,"  1735, 
brought  many  to  the  society.  Hereupon  they  built 
a  meeting-house,  with  rooms  attached  to  it  for 
the  purpose  of  holding  [preparing?]  love-feasts, 
and  called  it  Kedar.  About  the  same  time,  a 
revival  in  Gerraantown  sent  additional  Brothers 
and  Sisters  to  the  camp. 

It  was  in  1735,  during  the  revival  at  Tulpe- 
hocken,  that  Peter  Miller  was  baptized.*  Miller, 
in  one  of  his  letters  (see  Hazard's  Register,  vol. 
xvi.),  speaks  of  several  persons  who,  as  it  appears, 
were  baptized  with  him;  namely,  the  school- 
master, three  Elderlings  (one  of  them  Conrad 
Weyser),  five  families,  and  some  single  persons. 
This,  he  says,  raised  such  a  fermentation  in  that 
church  (by  which  I  suppose  he  means  the  Re- 
formed Church,  which  they  left),  that  a  perse- 
cution might  have  followed  had  the  magistrates 
consented  with  the  generality. 

*  The  Tulpehocken  Creek  is  a  tributary  of  the  Schuylkill, 
which  rises  in  Lebanon  County,  and  empties  at  Reading, 
in  Berks  County.  It  was,  I  suppose,  within  the  limits  of 
Lebanon  County,  with  perhaps  adjoining  parts  of  Berks,  that 
Miller  preached. 


EPHRATA.  147 

Peter  Miller,  whom  we  are  now  quoting,  was 
one  of  the  most  remarkable  men  that  joined  the 
Ephrata  Baptists.  He  was  born  in  the  Palati- 
nate, and  is  said  to  have  been  educated  at  Heidel- 
berg. He  came  to  this  country  when  about 
twenty  years  old.  He  is  mentioned,  it  seems,  in 
an  interesting  letter  of  the  Rev.  Jedediah  An- 
drews, under  date  of  Philadelphia,  1730,  which 
letter  may  be  found  in  Hazard's  Register.  He 
says  that  there  are  "  in  tl^is  province  a  vast 
number  of  Palatines.  Those  that  have  come  of 
late  years  are  mostly  Presbyterian,  or,  as  they 
call  themselves,  Reformed,  the  Palatines  being 
about  three-fifths  of  that  sort  of  people." 

Mr.  Andrews  says,  in  substance,  "There  is 
lately  come  over  a  Palatine  candidate  for  the 
ministry,  who  applied  to  us  at  the  Synod  for 
ordination.  He  is  an  extraordinary  person  for 
sense  and  learning.  His  name  is  John  Peter 
Miller,*  and  he  speaks  Latin  as  readily  as  we 
do  our  vernacular  tongue."f 

*  In  Kupp's  "  Thirty  Thousand  Names"  of  immigrants  to 
Pennsylvania,  there  will  be  found  under  date  of  August  29th, 
1730,  the  names  of  Palatines  with  their  families,  imported  in 
the  ship  Thistle  of  Glasgow,  from  Eotterdam,  last  from  Cowes. 
Among  these  occurs  Peter  Miiller,  whom  by  a  note  Kupp  con- 
nects with  the  Peter  Miller  of  the  text. 

As  to  the  name  John  Peter,  as  given  by  Andrews,  it  is  sur- 
prising to  see  how  many  of  these  immigrants  bear  the  names 
of  John,  Hans,  Johan,  Jqhann,  and  Johannes,  prefixed  to 
other  names.  I  count  twenty  in  a  column  of  thirty-four. 

f  Mr.  Andrews,  froin  whom  I  quote,  was  a  graduate  of 


148  "PENNSYLVANIA  DUTCH." 

Peter  Miller,  in  one  of  his  letters,  speaks  of 
his  baptism  (or  re-baptism)  in  the  year  1735. 
He  says  at  that  time  the  solitary  Brethren  and 
Sisters  lived  dispersed  "in  the  wilderness  of 
Canestogues,  each  for  himself,  as  heremits,  and 
I  following  that  same  way  did  set  up  my  hermit- 
age in  Dulpehakin  [Tulpehocken],  at  the  foot 
of  a  mountain,  on  a  limpid  spring;  the  house  is 
still  extant  [1790],  with  an  old  orchard.  There 
did  I  lay  the  foundation  of  solitary  life.* 

"However,''  he  continues,  "I  had  not  lived 
there  half  a  year,  when  a  great  change  hap- 
pened; for  a  camp  was  laid  out  for  all  solitary 
persons,  at  the  very  spot  where  now  Ephrata 
stands,  and  where  at  that  same  time  the  presi- 
dent [Beissel]  lived  with  some  heremits.  And 
now,  when  all  heremits  were  called  in,  I  also 
quitted  my  solitude,  and  changed  the  same  for 
a  monastic  life;  which  was  judged  to  be  more 
inservient  to  sanctification  than  the  life  of  a 

Harvard,  who  seems  to  have  come  to  Philadelphia  in  1698, 
and  to  have  preached  in  an  Independent  or  Presbyterian 
church,  or  both. 

*  The  Conestogas  were  a  small  tribe  .  .  .  consisting  in 
all  of  some  dozen  or  twenty  families,  who  dwelt  a  few  miles 
below  Lancaster.  They  sent  messengers  with  corn,  venison, 
and  skins,  to  welcome  William  Penn.  When  the  whites 
began  to  settle  around  them,  Penn  assigned  them  a  residence 
on  the  manor  of  Conestoga.  (See  Day's  Historical  Collections.) 
The  Conestoga  Creek  empties  into  the  Susquehanna,  below 
Lancaster. 


EPHRA  TA.  149 

heremit,  where  many  under  a  pretence  of  holi- 
ness did  nothing  but  nourish  their  own  self- 
ishness. .  .  .  We  were  now,  by  necessity, 
compelled  to  learn  obedience.  ...  At  that 
time,  works  of  charity  hath  been  our  chief 
occupation.* 

"  Canestogues  was  then  a  great  wilderness,  and 
began  to  be  settled  by  poor  Germans,  which  de- 
sired our  assistance  in  building  houses  for  them ; 
which  not  only  kept  us  employed  several  sum- 
mers in  hard  carpenter's-work,  but  also  increased 
our  poverty  so  much  that  we  wanted  even  things 
necessary  for  life." 

He  also  says,  "When  we  settled  here,  our 
number  was  forty  Brethren,  and  about  so  many 
Sisters,f  all  in  the  vigor  and  prime  of  their  ages, 
never  before  wearied  of  social  life,  but  were  com- 
pelled, .  .  .  with  reluctance  of  our  nature, 
to  select  this  life."J 

*  "When  this  letter  was  written,  Miller  was  about  eighty 
years  old.  He  doubtless  spoke  German  during  the  sixty  years 
that  he  lived  at  Ephrata,  as  well  as  before  that  time.  It  will 
be  observed  that  he  does  not  write  English  elegantly. 

f  In  the  year  1740,  says  Fahnestock,  there  were  thirty-six 
single  Brethren  in  the  cloisters,  and  thirty-five  Sisters  ;  and  at 
one  time  the  society,  including  the  members  living  in  the 
neighborhood,  numbered  nearly  three  hundred. 

J  Rev.  C.  Endress  says  that  some  were  anxious  to  retain  the 
solitary  life,  and  some  (it  appears)  were  opposed  to  giving  to 
Beissel  the  title  of  Father.  Sangmeister  left  the  society  and 
retired  to  a  solitary  life  in  Virginia.  "  His  book,"  says  the 


150  "PENNSYLVANIA   DUTCH." 

3t  was,  as  it  appears,  about  the  same  time  that 
Miller  was  baptized  .that  the  midnight  meetings 
were  held  at  the  camp,  "  for  the  purpose  of 
awaiting  the  coming  of  judgment." 

Not  long  after  the  building  of  the  meeting- 
house called  Kedar  (says  Endress),  a  widower, 
Sigmund  Lambert,  having  joined  the  camp,  built 
out  of  his  own  means  an  addition  to  the  meet- 
ing-house and  a  dwelling  for  Beissel.  Another 
gave  all  his  property  to  the  society,  and  now 
Kedar  was  transformed  into  a  Sister-convent, 
and  a  new  meeting-house  was  erected. 

Soon  after  1738,  a  large  house  for  the  Brethren 
was  built,  called  Zion,  and  the  whole  camp  was 
named  Ephrata.* 

The  solitary  life  was  changed  into  the  con- 
ventual one ;  Zion  was  called  a  Kloster,  or  con- 
vent, and  put  under  monastic  rules.  Onesimus 
(Eckerlin)  was  appointed  prior,  and  Conrad 
Beissel  named  Father,  f 

It  was  probably  about  this  time,  or  before, 
that  the  constable  entered  the  camp,  according 

same  writer,  "  is  much  tainted  with  bitterness,  and  undertakes 
to  cast  a  dark  shade  upon  the  whole  establishment." 

*  Larger  accommodations  were  afterward  built  in  the 
meadow  below ;  a  Sister-house,  called  Saron,  a  Brother-house, 
named  Bethania,  etc.  Most  of  these  are  still  standing,  I  be- 
lieve, in  1872;  but  the  former  buildings  on  the  hill  long  since 
disappeared. 

f  His  general  title  appears  to  be  Vorsteher,  superintendent 
or  principal. 


EPHRATA.  151 

to  Miller,  and  demanded  the  single  man's  tax. 
Some  paid,  but  some  refused.  Miller  says  that 
some  claimed  personal  immunity  on  the  ground 
that  "  we  were  not  inferior"  to  the  monks  and 
hermits  in  the  Eastern  country,  who  supplied 
the  prisons  in  Alexandria  with  bread,  and  who 
were  declared  free  of  taxes  by  Theodosius  the 
Great  and  other  emperors.  But  these  Ephrata 
Brethren  were  not  to  be  thus  exempted.  Six 
lay  in  prison  at  Lancaster  ten  days,  when  they 
were  released  on  bail  of  a  "venerable  old  justice 
of  peace."  When  the  Brethren  appeared  before 
the  board  of  assessment,  the  gentlemen  who  were 
their  judges  saw  six  men  who  in  the  prime  of 
their  ages  had  been  reduced  to  skeletons  by 
penitential  works.  The  gentlemen  granted  them 
their  freedom  on  condition  that  they  should  be 
taxed  as  one  family  for  their  real  estate,  "  which 
is  still  in  force  (1790),  although  these  things  hap- 
pened fifty  years  ago."  (See  Miller's  letters  in 
Hazard's  Register.) 

A  monastic  dress  was  adopted  by  the  Brethren 
and  Sisters,  resembling  that  of  the  Capuchins.* 

*  The  Ephrata  Chronicle  speaks  nearly  in  this  manner  of 
that  of  the  Sisters: 

Their  dress  was  ordered,  like  that  of  the  Brethren,  so  that 
little  was  to  be  seen  of  the  disagreeable  human  figure  (von 
dem  verdricsslichen  Bild  das  durch  die  Siind  ist  offenbar 
worden).  They  wore  caps  like  the  Brethren,  but  not  pointed 
ones.  While  at  work,  these  caps  or  cowls  hung  down  their 


152  "PENNSYLVANIA  DUTCH." 

The  Chronicle,  published  in  1786,  speaks  of 
the  Sisters  as  having  carefully  maintained  the 
dress  of  the  order  for  nearly  fifty  years.  About 
the  same  date  we  read  of  Miller  in  his  cowl. 

It  appears  from  the  Chronicle  that  the  other 
members  of  the  society  at  one  time  adopted  a 
similar  dress,  but  that  the  celibates  (die  Ein- 
samen)  appeared  at  worship  in  white  dresses, 
and  the  other  members  (die  Hausstande)  in 
gray  ones.  The  secular  members,  however, 
"  saddled  themselves  again"  and  conformed  to 
the  world  in  clothing  and  in  other  things. 

In  an  article  upon  Ephrata  in  Hazard's  Regis- 
ter, vol.  v.,  1830,  will  be  found  the  statement 
that,  thirty  or  forty  years  before,  the  Dunkers 
were  occasionally  noticed  in  Philadelphia  (when 
they  came  down  with  produce),  with  long  beards 
and  Capuchin  habiliments ;  but  this  statement 
does  not  seem  to  agree  in  date  with  that  of  the 
Chronicle,  if  these  were  secular  brethren. 

Among  the  austerities  practiced  at  Ephrata 

backs ;  but  when  they  saw  anybody,  they  drew  them  over 
their  heads,  so  that  but  little  could  be  seen  of  their  faces.  But 
the  principal  token  of  their  spiritual  betrothal  was  a  great  veil, 
which  in  front  covered  them  altogether,  and  behind  down  to 
the  girdle.  Koman  Catholics  who  saw  this  garment  said  that 
it  resembled  the  habit  of  the  scapular. 

At  Ephrata,  in  the  winter  of  1872,  Sister showed  me 

in  the  Sister-house  a  garment  of  white  cotton,  composed  of  the 
cowl,  to  which  were  attached  long  pieces  before  and  behind, 
coming  down,  I  think,  nearly  to  the  feet. 


EPHRATA.  153 

formerly,  was  sleeping  upon  a  bench  with  a 
block  of  wood  for  a  pillow.* 

A  recent  writer,  Dr.  "William  Fahnestock,  tells 
us  that  these  and  other  austerities  were  not  in- 
tended for  penance,  but  were  undertaken  from 
economy.  Their  circumstances  were  very  re- 
stricted, and  their  undertaking  was  great.  They 
studied  the  strictest  simplicity  and  economy. 
For  the  Communion  they  used  wooden  flagons, 
goblets,  and  trays.  The  plates  from  which  they 
ate  were  thin  octagonal  pieces  of  poplar  board, 
their  forks  and  candlesticks  were  of  wood,  and 
every  article  that  could  be  made  of  that  sub- 
stance was  used  by  the  whole  community. 

Rupp  says  that  the  chimneys,  which  remain 
in  use  to  this  day  (1844),  are  of  wood ;  and  the 
attention  of  the  present  writer  in  1872  was 
called  to  the  wooden  door-hinges. 

Rupp  says  that  they  all  observed  great  abste- 
miousness in  their  diet;  they  were  vegetarians, 
and  submitted  to  many  privations  and  to  a 
rigid  discipline  exerted  over  them  by  a  some- 
what austere  spiritual  father. 

Peter  Miller  himself  says  that  he  stood  under 
BeissePs  direction  for  thirty  years,  and  that  it 

*The  Chronicle  tells  us  that  once,  in  Beissel's  absence,  a 
costly  feather  bed  was  brought  into  his  sleeping-room.  He 
made  use  of  it  one  night,  but  sent  it  away  afterward, — and 
not  even  in  dying  could  be  brought  to  give  up  the  sleeping- 
bench  (der  Schlafbanck). 

14 


154  "PENNSYLVANIA   DUTCH." 

was  as  severe  as  any  related  in  the  Roman 
Church  (but  this  sounds  exaggerated). 

In  the  Brother-  and  Sister-houses,  it  has  been 
stated  that  six  dormitories  surrounded  a  common 
room  in  which  the  members  of  each  subdivision 
pursued  their  respective  employments.  "Each 
dormitory  was  hardly  large  enough  to  contain  a 
cot,  a  closet,  and  an  hour-glass."* 

Of  the  industries  established  at  Ephrata,  one 
of  Peter  Miller's  letters  gives  us  a  good  idea. 
He  complains,  as  before  mentioned,  of  Eckerlin's 
obliging  them  to  interfere  so  far  in  worldly 
things,  and  of  money's  being  put  out  at  interest. 

He  adds  that  they  erected  a  grist-mill,  with 
three  pairs  of  stones ;  a  saw-mill,  paper-mill,  oil- 
mill,  and  fulling-mill ;  had  besides  three  wagons 
with  proper  teams,  a  printing-office,  and  sundry 
other  trades. 

He  adds,  "  Our  president  [by  whom  he  means 
Beissel]  never  meddled  with  temporal  things." 

Mr.  Rupp  (who  cites  the  Life  of  Rittenhouse) 

*  In  Carey's  Museum  for  1789,  will  be  found  a  letter  from  a 
British  officer  to  the  editorof  the  Edinburgh  Magazine,  whence 
it  appears  that  at  that  time,  1786,  a  rug  was  laid  upon  the 
sleeping-bench.  The  writer  says  that  each  brother  had  a  cell, 
with  a  closet  adjoining;  that  the  smallness  of  the  rooms  was 
very  disagreeable,  and  that  they  were  not  clean.  The  churches 
were  clean  and  neat,  but  perfectly  unadorned,  except  by  some 
German  texts.  The  house  "  occupied  by  the  nuns"  was  uni- 
formly clean,  and  the  cells  were  in  excellent  order.  (Some  of 
the  statements  of  this  writer  appear  very  loose.) 


EPHRATA.  155 

says  that  the  women  were  employed  in  spinning, 
knitting,  sewing,  making  paper  lanterns  and  other 
toys.  A  room  was  set  apart  for  ornamental  writ- 
ing, called  "Das  Schreibzimmer,"  and  "several 
Sisters,"  it  has  been  said,  devoted  their  whole  at- 
tention to  this  labor,  as  well  as  to  transcribing  the 
writings  of  the  founder  of  the  society;  thus  mul- 
tiplying copies  before  they  had  a  press. 

But  the  press  appears  to  have  been  early  estab- 
lished, and  it  was  the  second  German  one  in  our 
State.  It  has  been  stated  that  Miller  was  at  one 
time  the  printer.* 

Among  the  books  published  at  Ephrata,  were 
some  of  Beissel's,  who  had  adopted  the  title,  it 
seems,  of  Peaceful  (Friedsam).  One  of  their  pub- 
lications was  a  collection  of  hymns,  and  was  en- 
titled "  The  Song  of  the  Solitary  and  Abandoned 
Turtle  Dove,  namely,  the  Christian  Church, 
by  a  Peaceful  Pilgrim  traveling 
towards  Quiet  Eternity."  Ephrata,  from  the  press 
of  the  Fraternity,  1747.  500  pages,  quarto.f 

*  At  Ephrata,  in  the  winter  of  1872,  I  was  told  that  Miller 
was  once  met,  as  he  was  taking  a  load  of  paper  from  the  mill 
to  the  press,  by  a  certain  man  named  Widman.  This  Wid- 
man,  according  to  tradition,  had  been  a  vestryman  in  Miller's 
former  church.  "  Is  this  the  way  they  treat  you,"  said 
Widman,  "harnessing  you  up  to  a  wheelbarrow?"  and  he 
spit  in  Miller's  face. 

Allusion  will  be  made  hereafter  to  the  traditionary  tale  of 
Miller  and  Widman. 

f  Of  one  of  the  collections  of  hymns  published  at  Ephrata, 


156  "PENNSYLVANIA   DUTCH." 

Beissel  also  wrote  a  Dissertation  on  Man's 
Fall,  which  Miller  seems  to  have  much  admired. 
He  says  (1790),"  When,  in  the  late  war,  a  marquis 
from  Milan,  in  Italy,  lodged  a  night  in  our  con- 
vent, I  presented  to  him  the  said  dissertation, 
and  desired  him  to  publish  it  at  home,  and  dedi- 
cate it  to  his  Holiness,"  etc. 

In  1748,  a  stupendous  book  was  published  by 
the  society  at  Ephrata.  It  is  the  Martyr's  Mirror, 
in  folio,  of  which  copies  may  be  seen  at  the 
libraries  of  the  Pennsylvania  Historical  Society, 
and  of  the  German  Society,  in  Philadelphia. 

The  Chronicon  Ephratense,  orEphrata  Chroni- 
cle, so  often  alluded  to  in  this  article,  was  also 
from  their  press,  but  was  published  thirty-eight 
years  later. 

It  contains  the  life  of  the  venerable  "  Father 
in  Christ,  Peaceful  Godright  (Gottrecht),  late 
founder  and  Vorsteher  of  the  Spiritual  Order  of 
the  Solitary  (Einsamen)  in  Ephrata,  collected  by 
Brothers  Lamech  and  Agrippa."  I  have  heard 
within  this  year  of  three  copies  still  extant, — one 
in  Lancaster  County,  one  in  Montgomery,  and 
one  in  the  Library  of  the  Historical  Society  at 

Fnhnestock  says  that  four  hundred  and  forty-one  were  written 
by  Beissel,  seventy-three  by  the  Brethren  in  the  cloister,  one 
hundred  by  the  single  Sisters,  and  one  hundred  and  twelve  by 
the  out-door  members. 

Endress  speaks  in  unfavorable  terms  of  the  literary  merits 
of  some  of  the  Ephrata  hymns. 


EPHRATA.  157 

Philadelphia.  The  last  I  have  been  allowed  to 
consult. 

In  speaking  of  the  industries  practiced  at 
Ephrata,  it  may  be  permitted  to  include  music. 
Beissel  is  said  to  have  been  an  excellent  musi- 
cian and  composer.  "  There  was  another  tran- 
scribing-room,"  says  Fahnestock,  "  appropriated 
to  copying  music.  Hundreds  of  volumes,  each 
containing  five  or  six  hundred  pieces,  were  trans- 
ferred from  book  to  book,  with  as  much  accu- 
racy, and  almost  as  much  neatness,  as  if  done 
with  a  graver." 

In  composing  music,  Beissel  is  said  to  have 
taken  his  style  from  nature.  "  The  singing  is 
the  ^Eolian  harp  harmonized.  .  .  .  Their 
music  is  set  in  four,  six,  and  eight  parts." 

Morgan  Edwards*  (as  cited  in  Day's  Histori- 
cal Collections)  says,  "Their  singing  is  charm- 
ing,— partly  owing  to  the  pleasantness  of  their 
voices,  the  variety  of  parts  they  carry  on  to- 
gether, and  the  devout  manner  of  performance." 
This  style  of  singing  is  said  by  Rupp  (1844)  to 
be  entirely  lost  at  Ephrata,  but  to  be  preserved 
in  a  measure  at  Snow  Hill,  in  Franklin  County. 
Fahnestock,  who  was  himself  a  Seventh-Day 
Baptist  (or  Siebtaeger),  gives  a  very  enthusiastic 

*  "  Materials  towards  a  History  of  the  American  Baptists." 
1770. 

14* 


158  "PENNSYLVANIA   DUTCH." 

account  of  the  singing  at  Snow  Hill.  It  may 
be  found  in  Day's  Historical  Collections,  article 
'"  Franklin  County."* 

In  addition  to  the  various  industries  which 
claimed  the  attention  of  the  community,  there 
must  not  be  forgotten  the  care  of  their  landed 
estate.  It  has  been  said  that  they  bought  about 
two  hundred  and  fifty  acres  of  land.f 

A  very  large  tract  was  once  offered  to  them 
by  one  of  the  Penns,  but  they  refused  it.  (I  was 
told  at  Ephrata  that  they  were  "  afraid  they  would 
get  too  vain.") 

Count  Zinzendorf,  the  celebrated   Moravian 

*  Dr.  Fahnestock  resided  for  awhile  in  the  latter  part  of  his 
life  in  the  Sister-house,  at  Ephrata.  Here  Mr.  Rupp,  the  his- 
torian, visited  him.  Rev.  Mr.  Shrigley,  librarian  of  the  Penn- 
sylvania Historical  Society,  who  visited  Ephrata,  has  spoken 
to  me  of  Fahnestock's  venerable  appearance. 

f  In  after-years  they  seem  to  have  been  much  troubled  by 
litigation.  Dr.  Fahnestock  says  that  they  considered  conten- 
tion with  arms,  and  at  law,  unchristian  ;  but  that  they  unfor- 
tunately had  to  defend  themselves  often  in  courts  of  justice. 
To  set  an  example  of  forbearance  and  Christian  meekness,  they 
suffered  themselves  for  a  long  time  to  be  plundered,  until  for- 
bearance was  no  longer  a  virtue.  He  says  (Hazard's  Register, 
1835)  that  the  society  is  just  escaping  from  heavy  embarrass- 
ments which  they  incurred  in  defending  themselves  from  the 
aggressions  of  their  neighbors. 

The  British  officer,  whose  statement  was  published  as  early 
as  1789,  speaks  of  Peter  Miller  as  often  engaged  in  litigation. 

In  a  recent  work  (Belcher's  History  of  Religious  Denomi- 
nations, 1854),  the  Seventh-Day  Baptists  at  Ephrata  are  said 
to  possess  about  one  hundred  and  forty  acres. 


EPHRATA.  159 

bishop,  came  to  Pennsylvania  in  1741.  At  one 
time  he  visited  Ephrata,  and  was  entertained  in 
the  convent,  where  his  friendly  behavior  was 
very  agreeable  to  the  Brothers.  (We  can  sup- 
pose that  Miller,  and  Eckerlin,  who  was  not  yet 
deposed,  were  men  fit  to  entertain  him.)  He 
also  expressed  a  wish  to  see  Beissel.  This  was 
made  known  to  the  latter,  who  answered,  after  a 
little  reflection,  that  =  =  =  =*  was  no  wonder 
to  him,  but  if  he  himself  were  a  wonder  to  him 
(Zinzendorf),  he  must  come  to  him  (to  Beissel's 
house?). 

Zinzendorf  was  now  in  doubt  what  to  do,  but 
he  turned  away  and  left  without  seeing  the 
Father  (Vorsteher). 

The  Chronicle  adds  that  thus  did  two  great 
lights  of  the  church  meet  as  on  the  threshold, 
and  yet  neither  ever  saw  the  other  in  his 
life. 

At  a  later  date,  the  Moravians  erected  Bro- 
ther- and  Sister-houses  at  Litiz,  in  our  county, 
and  elsewhere,  but  they  were  not  monastic 
institutions.! 

Is  it  possible  that  the  idea  of  erecting  those 

*  =  =  =  =  (printed  thus  in  the  Chronicle).  Were  they 
ashamed  to  insert  the  name  Zinzendorf,  or  his  title,  "  The 
Ordinary"? 

f  It  does  not  appear  that  the  Celibates  at  Ephrata  were 
bound  by  vows.  All  our  other  German  Baptists  are  consci- 
entiously opposed  to  oaths. 


160  "PENNSYLVANIA  DUTCH." 

houses  originated  from  this  visit  of  their  great 
leader  to  Ephrata  ? 

Dissension  arose  at  one  time  between  some  of 
the  Brethren  (apparently  secular  brothers)  and 
Count  Zinzendorf,  at  a  conference  held  by  the 
latter  at  Oley,  now  in  Berks  County.  Zinzeudorf 
seems  to  have  desired  to  unite  some  of  the  sects 
with  which  Pennsylvania  was  so  well  supplied. 
But  the  Solitary  Brethren  (of  Ephrata)  were  so 
suspicious  of  the  thing  that  they  would  no  longer 
unite  with  it.  They  had  prepared  a  writing  upon 
Marriage, — how  far  it  is  from  God,  and  that  it 
was  only  a  praiseworthy  ordinance  of  nature. 
This  they  presented,  whereupon  there  arose  a 
violent  conflict  in  words. 

The  Ordinarius  (Zinzendorf)  said  that  he  was 
by  no  means  pleased  with  this  paper;  his  mar- 
riage had  not  such  a  beginning;  his  marriage 
stood  higher  than  the  solitary  life  in  Ephrata. 
The  Ephrata  delegates  strove  to  make  all  right 
again,  and  spoke  of  families  in  their  Society  who 
had  many  children.  (See  Chronicle.) 

But  Zinzendorf  left  his  seat  as  chairman,  .  .  . 
and  at  last  the  conference  came  to  an  end,  all 
present  being  displeased.* 


*  A  writer  in  the  Chronicle  speaks  of  being  at  one  of  the 
Count's  conferences,  where  there  were  Mennonites,  Separat- 
ists, and  Baptists. 

But  when  he  came  home,  he  told  the  Vorsteher  that  he  re- 


EPHEATA.  161 

About  this  date  (or  about  1740)  took  place 
the  formation  of  the  Sabbath-school,  by  Ludwig 
Hoecker,  called  Brother  Obed.  He  was  a 
teacher  in  the  secular  school  at  Ephrata, — a 
school  which  seems  to  have  enjoyed  consider- 
able reputation.  The  Sabbath-school  (held  on 
Saturday  afternoon)  is  said  to  have  been  kept 
up  over  thirty  years.  This  was  begun  long  be- 
fore the  present  Sunday-school  system  was  in- 
troduced by  Robert  Raikes.* — (American  Cy- 
clopaedia, article  "Bunkers.")  . 

Not  long  after  the  visit  of  Zinzendorf,  or  about 
1745,  occurred  the  deposition  of  Eckerlin,  the 
Prior  Onesimus. 

In  one  of  his  letters,  Miller  says  (1790),  "  Re- 
member, we  have  lost  our  first  prior  and  the 

garded  the  Count's  conference  as  a  snare  to  bring  simple  awak- 
ened souls  again  into  infant-baptism  and  church-going. 

Then  they  held  a  council,  and  resolved  to  have  a  yearly 
conference  of  their  own. 

The  above  expression — infant-baptism  and  church-going — 
sounds  so  much  like  the  account  of  the  Baptist  or  Anabaptist 
persecutions  narrated  in  the  Martyr-book,  that  we  might  al- 
most conclude  that  the  Bunkers  had  a  direct  connection  with 
the  Anabaptists,  instead  of  originating  among  the  Pietists. 
But  it  will  be  remembered  that  the  Ephrata  Dunkers  had 
published  an  edition  of  the  great  Martyr-book,  and  it  is  most 
probable  that  some  of  them  were  familiar  with  it.  Still,  there 
may  have  been  among  the  Pietists  some  who  were  or  had 
been  Baptists. 

*  Near  the  close  of  this  sketch  mention  is  made  of"  Hoeckers 
a  Creveld."  Perhaps  Ludwig  belonged  to  the  same  family. 


162  "PENNSYLVANIA   DUTCH." 

Sisters  their  first  mother  ....  because  they 
stood  in  self-elevation,  and  did  govern  despotic- 
ally ;"  and  adds,  "  The  desire  to  govern  is  the 
last  thing  which  dies  within  a  man." 

(It  seems  probable  that  Eckerlin  has  not  re- 
ceived sufficient  credit  for  the  pecuniary  success 
of  the  infant  community.) 

Some  ten  years  after  this  occurrence  (or  in 
1755),  began  the  old  French  and  Indian  war. 

Fahnestock  tells  us  that  the  doors  of  the  clois- 
ter, including  the  chapels,  etc.,  were  opened  as 
a  refuge  for  the  inhabitants  of  Tulpehocken  and 
Paxton*  settlements,  which  were  then  the  fron- 
tiers, to  protect  the  people  from  the  incursions 
of  the  hostile  Indians.  He  adds  that  all  these 
refugees  were  received  and  kept  by  the  Society 
during  the  period  of  alarm  and  danger.  Upon 
hearing  of  which,  a  company  of  infantry  was 
despatched  by  the  royal  government  from  Phila- 
delphia to  protect  Ephrata. 

But  why,  we  might  ask,  did  these  people  seek 
refuge  in  a  community  of  non-combatants?  The 
question  bears  upon  the  yet  unsettled  contro- 
versy, as  to  whether  the  men  of  peace  or  the 
men  of  war  were  nearerf  right  in  their  dealings 
with  the  savages. 

*  Paxton  Township  is  now  Dauphin  County.  (See  Day.) 
The  Paxton  church  was  three  miles  east  of  Harrisburg. 

\  The  Mennonites,  Moravians,  and  Quakers  were  peaceably 
disposed  towards  the  Indians,  but  the  Presbyterians  from  the 


EPHRATA.  163 

Beissel  died  in  the  year  1768,  or  about  thirty 
years  after  the  establishment  of  the  cloister. 

Upon  his  tombstone  was  placed,  in  German, 
this  inscription : 

"Here  rests  a  Birth  of  the  love  of  God,  Peace- 
ful, a  Solitary,  but  who  afterward  became  a 
Superintendent  of  the  Solitary  Community  of 
Christ  in  and  around  Ephrata:  born  in  Ober- 
bach  in  the  Palatinate,  and  named  Conrad  Beis- 
sel. 

"He  fell  asleep  the  6th  of  July,  A.D.  1768  :  of 
his  spiritual  life  52,  but  of  his  natural  one,  77 
years  and  4  months." 

The  character  of  Beissel  is  thus  spoken  of  by 
Mr.  Endress : 

"  He  appears  to  me  to  have  been  a  man  pos- 
sessed of  a  considerable  degree  of  the  spirit  of 
rule;  his  mind  bent  from  the  beginning  upon 
the  acquirement  of  authority,  power  and  as- 
cendency." For  ourselves,  we  have  just  seen 

north  of  Ireland,  who  were  settled  at  Paxton,  felt  a  deadly 
animosity  against  them,  and,  as  Day  says,  against  the  peaceful 
Moravians  and  Quakers,  who  wished  to  protect  the  Indians, 
as  the  Paxton  men  thought,  at  the  expense  of  the  lives  of  the 
settlers.  The  Paxton  Eangers  were  commanded  by  the  Pres- 
byterian minister,  the  Kev.  Colonel  Elder. 

Mr.  Elder  seems  to  have  opposed  the  massacre  of  the 
Indians  at  Lancaster  by  the  "  Paxton  boys." 

"  No  historian,"  says  Day,  "ought  to  excuse  or  justify  the 
murders  at  Lancaster  and  Conestoga.  .  .  .  They  must  ever 
remain  .  .  .  dark  and  bloody  spots  in  our  provincial  history." 


164  "PENNSYLVANIA   DUTCH." 

how  he  received  the  Count  Zinzendorf,  a  reli- 
gious nobleman,  who  had  crossed  the  ocean,  and 
come,  as  it  were,  to  his  threshold. 

Mr.  Endress  further  says, — 

"Beissel,  good  or  bad,  lived  and  died  the 
master-spirit  of  the  brotherhood.  "With  him  it 
sank  into  decay." 

The  British  officer  who  wrote  in  1786  (?), 
eighteen  years  after  Beissel's  death,  gives  the 
number  of  the  celibates  as  seven  rnen  and  five 
women. 

I  do  not  consider  him  good  authority ;  but  if 
the  numbers  were  so  much  reduced  from  those 
of  1740,  it  seems  probable  that  they  had  begun 
to  decline  before  the  decease  of  Beissel.* 

Eighteen  years  after  BeissePs  death,  was  pub- 
lished atEphrata  the  Chronicle  of  which  I  have 
so  often  spoken,  giving  an  account  of  his  life. 
Beissel  was  succeeded  by  Peter  Miller. 

Miller  was  sixty-five  when  our  Revolutionary 
war  broke  out,  and  had  been  the  leader  at 
Ephrata  seven  years. 

Fahnestock  says  that  after  the  battle  of  Bran- 
dywirie  "  the  whole  establishment  was  opened 
to  receive  the  wounded  Americans,  great  num- 
bers of  whom  (Rupp  says  four  or  five  hundred) 
were  brought  here  in  wagons  a  distance  of  more 

*  See  Carey's  American  Museum. 


EPHRA  TA.  165 

than  forty  miles,  and  one  hundred  and  fifty  of 
whom  died  and  are  buried  on  Mt.  Z'ton."* 

It  is  also  narrated  that  before  the  battle  of 
Germantown,  a  quantity  of  unbound  books  were 
seized  at  Ephrata  by  some  of  our  soldiers,  in 
order  to  make  cartridges.  "  An  embargo," 
says  Miller,  "was  laid  on  all  our  printed  paper, 
so  that  for  a  time  we  could  not  sell  any  printed 
book."  (See  Carey's  American  Museum.) 

A  story  has  appeared  in  print,  and  not  always 
in  the  same  manner,  about  Miller's  going  to 
General  Washington  and  receiving  from  him  a 
pardon  for  his  old  enemy  Widman,  who  was 
condemned  to  die. 

This  story  Mr.  Rupp  thinks  is  based  upon  tra- 
dition ;  one  version  has  been  told  in  a  glowing 
manner,  and  is  attributed  to  Dr.  Fahnestock. 
It  runs  thus.  On  the  breaking  out  of  the  Rev- 
olution, Committees  of  Safety  were  formed  in 
different  districts  to  support  our  cause.  At  the 
head  of  the  Lancaster  County  Committee  was 
Michael  Widman,  who  kept  a  public  house,  and 
who  had  been  a  vestryman  in  the  Reformed 
Church.  This  church  Miller  had  left  when  he 
joined  the  Baptists.  He  persecuted  Miller  to  a 
shameful  extent,  even  spitting  in  his  face  when 
he  met  him. 

*  An  insignificant  hill  overlooking  the  meadow  where  the 
Brother-  and  Sister-houses  now  stand. 
15 


166  "PENNSYLVANIA  DUTCH." 

Widman  was  at  first  bold  and  active  in  the 
cause  of  Independence,  but  he  became  discour- 
aged, and  resolved  to  go  to  Philadelphia  and 
conciliate  General  Howe,  the  British  commander, 
who  then  held  that  city.  Howe,  however,  de- 
clined his  services,*  but  gave  orders  to  see  him. 
safely  beyond  the  British  outposts. 

His  treasonable  intentions  having  become 
known  to  the  Americans,  he  was  arrested  and 
taken  to  the  nearest  block-house,  at  the  Turk's 
Head,  now  Westchester;  was  tried  by  court- 
martial,  and  sentenced  to  be  hung. 

Peter  Miller,  hearing  of  his  arrest,  went  to 
General  Washington  and  pleaded  for  mercy  to- 
wards him.  The  general  answered  that  the  state 
of  public  affairs  was  such  as  to  make  it  necessary 
that  renegades  should  suffer,  "  otherwise  I  should 
most  cheerfully  release  your  friend." 

"Friend!"  exclaimed  Miller:  "he  is  my  worst 
enemy, — my  incessant  reviler." 

Said  the  general,  "My  dear  friend,  I  thank 
you  for  this  example  of  Christian  charity!"  and 
he  granted  Miller's  petition. 

It  is  not  necessary  for  me  to  go  further,  and 
describe  the  scene  of  Miller's  arriving  upon  the 
ground  with  the  pardon  just  as  Widman  was  to 
be  hung,  nor  the  subsequent  proceedings  there, 
for  I  am  quite  sure  that  they  did  not  take  place. 

*  A  remarkable  statement. 


EPHRATA.  167 

The  evidence  to  this  effect  is  found  in  the 
Pennsylvania  Archives,  vol.  ix.,  where  Peter 
Miller  writes  to  Secretary  Matlack,  interceding 
(apparently)  for  a  man  named  Rein. 

Miller  says,  "  I  have  thought  his  case  was 
similar  to  Michael  Wittman's,  who  received 
pardon  without  a  previous  trial." 

The  secretary  replies  (1781),  "Witman  did 
not  receive  a  pardon  previous  to  a  surrender." 

Thus  it  seems  that  the  story  of  Widman's 
trial  by  court-martial  is  also*  wrong.  That  his 
property  was  confiscated,  as  I  was  lately  told  at 
Ephrata,  I  have  no  reason  to  doubt,  as  the  Colo- 
nial Records,  vol.  xii.,  show  that  in  council,  in 
1779,  it  was  resolved  that  the  agents  for  forfeited 
estates  should  sell  that  of  Michael  Wittman,  sub- 
ject to  a  certain  claim.* 

At  Ephrata,  during  the  past  winter,  I  stood 
in  the  loft  of  the  Brother-house  beside  a  great 
chimney  of  wood  and  clay,  and  was  told  that 
here  Widman  had  been  hidden.  Whether  he 
actually  concealed  himself  in  the  Brother-house, 
as  has  been  narrated,  I  do  not  find  that  history 
declares. 

At  a  subsequent  date,  1783,  we  find  in  the 
Pennsylvania  Archives,  vol.  ix.,  that  Miller  in- 
tercedes for  certain  Mennonites  who  had  been 

*  The  different  modes  of  spelling  the  above  name  will  not 
surprise  those  who  are  familiar  with  our  Pennsylvania  Gor- 
man names. 


168  "PENNSYLVANIA  DUTCH." 

fined  for  not  apprehending  British  deserters ; 
the  Mennonites  not  being  permitted  by  their 
principles  to  do  so. 

Does  this  mean  deserters  from  ourselves  to 
the  British? — who  were,  as  deserters,  liable  to 
the  punishment  of  death  ?  a  punishment  which 
the  Mennonites,  as  non-resistants,  could  not 
inflict. 

Certain  letters  of  Peter  Miller,  published  in 
Hazard's  Register,  and  of  which  I  have  made 
considerable  use,  were  written  at  an  advanced 
age, — eighty  or  thereabout.  He  says  in  one  of 
them  (Dec.,  1790),  "  Age,  infirmity,  and  defect 
in  sight  are  causes  that  the  letter  wants  more 
perspicuity,  for  which  I  beg  pardon." 

He  died  about  six  years  after,  having  lived 
some  sixty  years  a  member  of  the  community 
at  Ephrata. 

Upon  his  tombstone  was  placed  this  inscrip- 
tion in  German: 

"Here  lies  buried  Peter  Miller,  born  in  Ober- 
ampt  Lautern,  in  the  Palatinate  (Chur-Pfalz) ; 
came  as  a  Reformed  preacher  to  America  in  the 
year  1730 ;  was  baptized  by  the  Community  at 
Ephrata  in  the  year  1735,  and  named  Brother 
Jaebez ;  also  he  was  afterward  a  preacher  (Leh- 
rer)  until  his  end.  He  fell  asleep  the  25th  of  Sep- 
tember, 1796,  at  the  age  of  eighty-six  years  and 
nine  months." 

In  the  plain  upon  the  banks  of  the  Cocalico 


EPHRATA.  169 

still  stand  the  Brother-  and  Sister-houses,*  and, 
I  was  told  in  1872,  the  houses  of  Conrad  Beissel 
and  of  Peter  Miller. 

But  the  society  is  feeble  in  numbers,  and  the 
buildings  are  going  to  decay.  They  are  still, 
however,  occupied,  or  partly  so.  Several  women 
live  here.  Some  of  these  were  never  married, 
but  the  majority  are  widows ;  and  not  all  of  them 
are  members  of  the  Baptist  congregation.  Nor 
are  the  voices  of  children  wanting. 

The  last  celibate  brother  died  some  forty  years 
ago.  One,  indeed,  has  been  here  since,  but,  as  I 
was  told,  "  he  did  not  like  it,"  and  went  to  the 
more  flourishing  community  of  Snow  Hill,  in 
Franklin  County. 

The  little  Ephrata  association  (which  still  owns 
a  farm),  instead  of  supporting  its  unmarried  mem- 
bers, now  furnishes  to  them  only  house-rent,  fuel, 
and  flour.  The  printing-press  long  since  ceased 
from  its  labors,  and  many  of  the  other  industrial 
pursuits  have  declined. 

No  longer  do  the  unmarried  or  celibate  mem- 
bers own  all  the  property,  but  it  is  now  vested  in 
all  who  belong  to  the  meeting,  single  and  married, 
and  is  in  the  hands  of  trustees.  The  income  is,  I 
presume,  but  small. 

The  unmarried  members  wear  our  usual  dress, 
and  none  are  strictly  recluse. 

*  Not  the  buildings  first  erected. 
15* 


170  "PENNSYLVANIA  DUTCH." 

Formerly  a  large  room  or  chapel  was  connected 
with  the  Brother-house.  It  was  furnished  with 
galleries,  where  sat  the  sister^  while  the  brethren 
occupied  the  floor  below.  This  building,  I  am 
told,  is  not  standing.  In  the  smaller  room  or 
chapel  (Saal)  connected  with  the  Sister-house, 
about  twenty  people  meet  on  the  Seventh  day 
for  public  worship.  But  among  all  these  changes 
the  German  language  still  remains  !  All  the  ser- 
vices that  I  heard  while  attending  here  in  Feb- 
ruary of  1872,  were  in  that  tongue,  except  two 
hymns  at  the  close.  "We  must  not  suppose  that 
this  language  is  employed  because  the  mem- 
bers are  natives  of  Germany.  One  or  two  may 
be,  but  the  preacher's  father  or  grandfather  came 
to  this  country  when  a  boy. 

Around  the  meeting-room  are  hung  charts  or 
sheets  of  grayish  paper,  containing  German  verses 
in  ornamental  writing,  the  ancient  labors  of  the 
celibates,  or  perhaps  of  the  sisters  alone.  One 
small  chart  here  is  said  to  represent  the  three 
heavens,  and  to  contain  three  hundred  figures  in 
Capuchin  dress,  with  harps  in  their  hands,  and 
two  hundred  archangels. 

But  for  these  old  labors  in  pen  and  ink,  the 
chapel  is  as  plain  as  a  Quaker  meeting-house, 
and  is  kept  beautifully  clean.* 

*  It  may  be  observed  how  nearly  this  description  of  the 
chapel  agrees  with  that  given  by  the  British  officer  of  the 
one  he  visited  here  some  eighty-five  years  ago. 


EPHRATA.  171 

Opening  out  of  it  is  a  kitchen,  furnished  with 
the  apparatus  for  cooking  and  serving  the  simple 
repasts  of  the  love- feasts. 

Among  these  Baptists,  love-feasts  are  held  not 
only,  as  I  understand,  in  a  similar  manner  to 
the  other  Dunkers,  but  upon  funeral  occasions, — 
a  short  period  after  the  interment  of  a  brother 
or  sister. 

Hupp  speaks  of  their  eating  lamb  and  mutton 
at  their  Paschal  feasts.  In  the  old  monastic  time, 
it  was  only  at  love-feasts  that  the  celibate  Bro- 
thers and  Sisters  met. 

Here  was  I  shown  a  wooden  goblet  made  by 
the  brethren  for  the  Communion.  It  has  been 
said  that  they  preferred  to  use  such,  even  after 
more  costly  ones  had  been  given  to  them. 

After  attending  the  religious  services  in  the 
chapel,  three  or  four  of  us — strangers — were  sup- 
plied with  dinner  in  the  Brother-house,  at  a  neat 
and  well-tilled  table.* 

I  afterward  sat  for  an  hour  in  the  neat  and  com- 
fortable apartment  of  Sister in  the  Sister- 
house.  Here  she  has  lived  twenty-two  years,  and, 
though  now  much  advanced  in  life,  has  not  that 
appearance.  She  seemed  lovely,  and,  I  was  told, 
had  not  been  unsought. 

*  Fahnestock  says  that,  like  some  dilapidated  castles,  Ephrata 
yet  contains  many  habitable  and  comfortable  apartments.  The 
Brother-  and  Sister-houses,  etc.,  form  but  a  small  part  of  the 
modern  village  of  Ephrata. 


172  "PENNSYLVANIA  DUTCH." 

One  of  her  brothers  has  been  thirty-three 
years  at  the  Snow  Hill  community. 

Sister produced  for  me  a  white  cotton 

over-dress,  such  as  was  formerly  worn  by  the 
Sisters.  It  was  a  cap  or  cowl,  with  long  pieces 
hanging  down  in  front  and  behind  nearly  to  the 
feet;  and,  if  I  remember  it  right,  not  of  the  pat- 
tern described  in  the  Chronicle.  But  fashions 
change  in  fifty  to  a  hundred  years. 

Sister  also  showed  me  some  verses  re- 
cently written  or  copied  by  one  of  the  brethren 
at  Snow  Hill.  They  were  in  German,  of  which 
I  offer  an  uurhymed  version  : 

"  Oh  divine  life,  ornament  of  virginity  1 
How  art  thou  despised  by  all  men  here  below! 
And  yet  art  a  branch  from  the  heavenly  throne, 
And  borne  by  the  virgin  Son  of  God." 

I  was  surprised  to  find  such  prominence  still 
given  to  the  idea  of  the  merits  of  celibacy,  for  I 
had  not  then  seen  the  Chronicon  Ephratense. 

One  object  which  especially  attracted  my  at- 
tention was  an  upright  clock,  which  stood  in  the 

room  of  Sister ,  and  which  was  kept  in  nice 

order.  It  was  somewhat  smaller  than  the  high 
clocks  that  were  common  forty  or  fifty  years  ago. 

All  that  I  heard  of  its  history  was  that  it  had 
come  from  Germany.  It  had  four  weights  sus- 
pended on  chains.  Above  the  dial-plate  hovered 
two  little  angels,  apparently  made  of  lead,  one 


EPHRATA.  173 

on  either  side  of  a  small  disk,  which  bore  the 
inscription  "  Hoeckers  a  Creveld," — as  I  interpret, 
made  by  the  Hoeckers  at  Crefeld.  Crefeld, — 
historic  town  !  Here  then  was  a  relic  of  it,  and 
standing  quite  disregarded, — it  was  only  an  old 
German  clock. 

When  the  Bunkers  were  persecuted  in  Europe, 
soon  after  their  establishment,  some  of  them  took 
refuge  in  Crefeld,  in  the  duchy  of  Cleves. 

I  have  lately  read  that  in  Crefeld,  Muhlheim, 
etc.,  William  Penn  and  others  gained  adherents 
to  the  doctrine  of  the  Quakers.* 

We  also  find  in  the  American  Cyclopaedia  that 
at  Crefeld  (German,  Krefeld),  a  colony  of  Hugue- 
not refugees  in  the  seventeenth  century  intro- 
duced the  manufacture  of  silk.  The  town  is  now 
in  Rhenish  Prussia  (says  the  Cyclopaedia).  D lin- 
kers, Quakers,  Huguenots,  fleeing  perhaps  from 
France  when  Louis  XIV.  revoked  that  edict  of 
Nantes,  which  had  so  long  protected  them ! 

Who  were  the  Heckers,  or  who  was  the 
Hoecker,  that  made  this  old  clock  ?  Who  bought 
it  in  historic  Crefeld  ?  Who  brought  it  from 
Europe,  got  it  up  into  Lancaster  County,  and 
lodged  it  in  the  monastery  or  nunnery  at  Ephrata? 
What,  if  anything,  had  Ludwig  Hoecker  or  Bro- 
ther Obed  to  do  with  it  ?  What  tales  could  it  not 


*  See  article  "  Francis  Daniel  Pastorius,"  by  Dr.  Seiden- 
sticker,  in  the  Penn  Monthly,  January  and  February,  1872. 


174  "PENNSYLVANIA   DUTCH." 

tell!  But  it  is  well  cared  for  in  the  comfortable 
apartment  of  the  kindly  sister. 

The  Snow-Hill  settlement,  I  presume,  is  named 
from  the  family  of  Snowberger  (Schneeberger?), 
one  of  whom  endowed  the  society.  It  is  situated 
at  Antietam,  Franklin  County,  Pennsylvania; 
where  a  large  farm  belongs  to  "the  nunnery" 
(to  quote  an  expression  that  I  heard  at  Ephrata). 
There  were,  until  lately,  five  Sisters  and  four 
brothers  at  Antietam,  but  one  of  the  Brethren 
recently  died. 

The  Brethren  have  sufficient  occupation  in 
taking  care  of  their  property ;  the  Sisters  keep 
house,  eating  in  the  same  apartment  at  the  same 
time  with  the  Brothers.  Under  these  circum- 
stances I  could  imagine  the  comfort  and  order 
of  the  establishment,  and  think  of  the  Brothers 
and  Sisters  meeting  in  a  cool  and  shaded  dining- 
room.  What  question  then  should  I  be  likely 
to  ask  ?  This  one :  "  Do  they  never  marry  ?" 

I  was  told  that  marriages  between  the  Brothers 
and  Sisters  are  not  unknown ;  but  I  also  under- 
stood that  such  a  thing  is  considered  backsliding. 

Persons  thus  married  remain  members  of  the 
church,  but  must  leave  the  community,  and  find 
support  elsewhere.* 

*  Mr.  Endress  tells  us  that  with  many  of  the  single  Breth- 
ren and  Sisters  at  Ephrata,  the  mystical  idea  of  the  union  with 
Christ  was  evidently  used  to  gratify  one  of  the  strongest  natural 
affectious  of  the  human  heart.  "  The  Ecdeemer  was  their 


E PER  ATA.  175 

In  an  article  by  Redmond  Conyngham  (Haz. 
Reg.,  vol.  v.)  will  be  found  the  statement  that 
the  "  President  of  the  Bunkers"  says, — 

"We  deny  eternal  punishment;  those  souls 
who  become  sensible  of  God's  great  goodness 
and  clemency,  and  acknowledge  his  lawful  au- 
thority, ....  and  that  Christ  is  the  only 
true  Son  of  God,  are  received  into  happiness; 
but  those  who  continue  obstinate  are  kept  in 
darkness  until  the  Great  Day,  when  light  will 
make  all  happy."  .According  to  Dr.  Fahnestock, 
however,  the  idea  of  a  universal  restoration, 
which  existed  in  the  early  days,  is  not  now  pub- 
licly taught. 

The  observance  of  the  seventh  day  as  a  Sab- 
bath must  always  be  onerous,  in  a  community 
like  ours.  Hired  people  are  not  required  by  the 
Siebentaeger  (or  Seventh-day  men)  to  work  on 
Saturday ;  and,  unless  of  their  own  persuasion, 
will  not  work  on  Sunday. 

It  has  been  said  that  the  customs  at  Ephrata 
resembled  the  Judaic  ones;  and  Eudress  says 

bridegroom  or  bride.  .  .  .  He  was  the  little  infant  they 
carried  under  their  hearts,  the  dear  little  lamb  they  dandled 
on  their  laps." 

He  adds  that  this  at  least  was  found  much  more  among  the 
single  than  among  those  whose  affections  were  consecrated  in 
a  conjugal  life.  "  The  powers  of  human  nature  would  evince 
their  authority."  "According  to  Sangmeister,  some  sank 
under  the  unceasing  struggle."  See  Hazard's  Register,  1830. 


176  "PENNSYLVANIA   DUTCH." 

that  they  consider  baptism  similar  to  purification 
in  the  Mosaic  law, — as  a  rite  which  may  be  re- 
peated from  time  to  time  when  the  believer  has 
become  defiled  by  the  world,  and  would  again 
renew  his  union  with  Christ. 

But  Miller  says  (1790),  "  Our  standard  is  the 
New  Testament."* 

Fahnestock  says  that  they  do  not  approve  of 
paying  their  ministers ;  and  it  seems  that  the 
women,  or  at  least  the  single  Sisters,  are  at  liberty 
to  speak  in  religious  meetings. 

In  the  correspondence  of  one  of  our  Lancaster 
papers  of  1871,  there  was  given  the  following 
account:  "Ephrata,  May  21. — The  Society  of 
the  Seventh-Day  Baptists  held  their  semi-annual 
love-feast  yesterday,  when  one  new  member  was 
added  to  the  Society  by  immersion.  In  the  even- 
ing the  solemn  feast  of  the  Lord's  Supper  was 
celebrated,  the  occasion  attracting  a  large  con- 
course of  people, — only  about  half  of  whom 
could  obtain  seats.  The  conduct  of  a  number 
of  persons  on  the  outside  was  a  disgrace  to  an 
intelligent  community." 

The  article  also  mentions  preachers  as  present 
from  Bedford,  Franklin,  and  Somerset  Counties. 
However,  the  whole  number  of  the  Seventh-Day 
German  Baptists,  in  our  State,  is  very  small. 

*  Upon  this  subject  of  the  New  Testament  as  a  creed,  etc., 
all  or  nearly  all  our  German  Baptist  sects  seem  to  unite. 


EPHRA  TA,  177 

[NoxE. — Since  this  article  was  written,  the  author 
has  heard  what  is  the  present  location  of  the  bell 
which  was  ordered  from  Europe  by  Eckerlin, — Brother 
Onesimus, — and  which  caused  so  much  dissension  in 
the  little  Ephrata  Community  when  it  arrived  in  the 
year  1T45. 

This  bell  was  sold,  as  has  been  before  stated,  to 
the  Lutherans  of  Lancaster.  It  was  long  in  use  upon 
Trinity  Lutheran  Church,  but  was  afterwards  sold  to 
one  of  the  fire-engine  or  hose  companies  of  Lancaster, 
and  is  still  in  use,  and  in  good  preservation,  bearing 
upon  it  the  Latin  inscription,  with  the  name  of  the 
"  reverend  man"  Onesimus. 

Is  there  an  older  bell  in  use  upon  this  continent  ?J 


16 


A  FRIEND. 


ABOUT  twenty  miles  from  the  State  line  that 
divides  Maryland  and  Pennsylvania,  there  stands, 
in  the  latter  State,  a  retired  farm-house,  which 
was  erected  more  than  fifty  years  ago  by  Samuel 
Wilson,  a  Quaker  of  Quakers. 

His  was  a  character  so  rare  in  its  quaintness 
and  its  nobility,  that  it  might  serve  as  a  theme 
for  a  pen  more  practiced  and  more  skillful  than 
the  one  that  now  essays  to  portray  it. 

Samuel  Wilson  was  by  nature  romantic.  When 
comparatively  young,  he  made  a  pedestrian  tour 
to  the  Falls  of  Niagara,  stopping  upon  his  return 
journey,  and  hiring  with  a  farmer  to  recruit  his 
exhausted  funds;  and  when  he  had  passed  his 
grand  climacteric,  the  enthusiasm  of  his  friend- 
ship for  the  young,  fair,  and  virtuous,  still  showed 
the  poetic  side  of  his  character. 

Veneration  induced  him  to  cherish  the  relics 

of  his  ancestry, — not  only  the  genealogical  tree, 

which  traced  the  Wilsons  back  to  the  time  of 

William  Penn,  and  the  marriage  certificates  of 

(118) 


A  FRIEND.  179 

his  father  and  grandfather,  according  to  the  reg- 
ular order  of  the  Society  of  Friends,  but  such 
more  humble  and  familiar  heirlooms  as  the  tall 
eight-day  clock,  and  the  high  bookcase  upon  a 
desk  and  chest  of  drawers,  that  had  been  his 
father's,  as  well  as  the  strong  kitchen-chairs  and 
extremely  heavy  fire-irons  of  his  grandfather. 

To  this  day  there  stands  at  the  end  of  the 
barn,  near  the  Wilson  farm-house,  a  stone  taken 
from  one  of  the  buildings  erected  by  Samuel's 
father,  and  preserved  as  an  heirloom.  Upon  it 
the  great-grandchildren  read  nearly  the  follow- 
ing inscription : 

"  James  Wilson,  ejus  manus  scripsit.  Deborah 
Wilson,  5  mo.  23d,  1757." 

Samuel  Wilson,  having  been  trained  from  his 
earliest  years  to  that  plainness  of  speech  in 
which  the  Discipline  requires  that  Friends  bring 
up  those  under  their  care,  not  only  discarded 
in  speaking  the  simple  titles  in  use  in  common 
conversation,  but  did  not  himself  desire  to  be 
addressed  as  Mr.  Wilson. 

A  colored  woman,  the  wife  of  one  of  his 
tenants,  said  that  he  refused  to  answer  her  when 
she  thus  spoke  to  him. 

A  pleasant  euphemism  was  generally  employed 
by  these  people  in  addressing  him.  He  and  his 
wife  were  "Uncle  Samuel"  and  "Aunt  Anna" 
to  their  numerous  dependents. 

The  apparel  of  Samuel  and  Anna  was  of  the 


180  -A  FRIEND. 

strict  pattern  of  their  own  religious  sect.  To 
employ  a  figure  of  speech,  it  was  the  "  weddiug- 
garment,"  without  which,  at  that  time  and  place, 
they  would  not  have  become  elders  in  their  so- 
ciety, and  thus  been  entitled  to  sit  with  minis- 
ters, etc.,  upon  the  rising  seats  that  faced  the  rest 
of  the  meeting.  But  the  plainness  of  Uncle 
Samuel  was  not  limited  to  the  fashion  of  his  own 
garments. 

When  Aunt  Anna  had  made  for  her  son  a  suit 
of  domestic  cloth,  dyed  brown  with  the  hulls  of 
the  black  walnut,  and  had  arrayed  him  in  his 
new  clothes,  of  which  the  trousers  were  made 
roomy  behind, — or,  as  the  humorist  says,  "  baggy 
in  the  reverse," — she  looked  upon  him  with 
maternal  pride  and  fondness,  and  exclaimed, 
"  There's  my  son  !" 

For  this  ejaculation  she  was  not  only  reproved 
at  the  time  by  her  husband,  but  in  after-years, 
whenever  he  heard  her,  as  he  thought,  thus  fos- 
tering in  the  mind  of  their  dear  child  pride  in 
external  appearance,  he  repeated  the  expression, 
"  There's  my  son  !"  which  saying  conveyed  a 
volume  of  reproof. 

From  this  and  other  circumstances  of  the 
kind,  it  may  be  supposed  that  Friend  Wilson 
was  a  cold  or  bitter  ascetic.  But  he  possessed  a 
vein  of  humor,  and  could  be  gently  and  pleas- 
antly rallied  when  he  seemed  to  run  into  ex- 
tremes. But,  though  his  intellect  was  good,  the 


A  FRIEND.  181 

moral  sentiments  predominated  in  his  character. 
His  head  was  lofty  and  arched. 

His  wants  were  very  few;  he  possessed  an 
ample  competence,  and  he  had  no  ambition  to 
enter  upon  the  fatiguing  chase  after  riches.  He 
disliked  acquisitive  men  as  much  as  the  latter 
despised  him.  "  I  want  so  little  for  myself,"  he 
said,  "  I  think  that  I  might  be  allowed  to  give 
something  away." 

Sometimes — but  rarely — a  little  abruptness  was 
seen  in  his  behavior.  He  had  the  manners  of  a 
gentleman  by  birth, — tender  and  true,  open  to 
melting  charity,  thinking  humbly  of  himself,  and 
respecting  others. 

The  vein  of  humor  to  which  I  have  alluded 
prompted  the  reply  which  he  made  on  a  certain 
occasion  to  a  mechanic  or  laboring-man  em- 
ployed in  his  own  family.  In  this  section  of 
Lancaster  County,  the  farming  population  is 
composed  principally  of  a  laborious  and  in 
some  respects  a  humble-minded  people,  who  sit 
at  table  and  eat  with  their  hired  people  of  both 
sexes. 

The  same  custom  was  pursued  by  Samuel  and 
Anna;  but,  as  their  hired  people  were  mostly 
colored,  they  sometimes  offended  the  prejudices 
or  tastes  of  many  who  were  not  accustomed  to 
this  equality  of  treatment,  which  was  maintained 
by  several  families  of  Friends.  The  white  hired 
man  to  whom  I  have  alluded,  when  he  perceived 
16* 


182  ^  FRIEND. 

who  were  seated  at  the  table,  hesitated  or  refused 
to  sit  down  among  them.  As  soon  as  Samuel  was 
conscious  of  the  difficulty,  for  which,  indeed,  his 
mind  was  not  unprepared,  he  thus  spoke  aloud 
to  his  wife :  "  Anna,  will  thee  set  a  plate  at  that 
other  table  for  this  stranger  ?  He  does  not  want 
to  sit  down  with  us."  And  his  request  was 
quietly  obeyed.  The  man  who  was  thus  set  apart 
probably  became  tired  of  this  peculiar  seclusion, 
for  he  did  not  stay  long  at  the  Quaker  homestead. 

I  think  that  Samuel  was  also  in  a  humorous 
mood  when  he  called  that  unpretending  instru- 
ment, the  accordeon, — from  which  his  daughter- 
in-law  was  striving  one  evening  to  draw  forth 
musical  sounds, — "  Mary's  fiddle." 

Indeed,  he  left  the  house  and  went  to  call  upon 
a  neighbor,  so  greatly  did  he  partake  of  that 
prejudice  which  was  felt  by  most  Friends  against 
music. 

The  Discipline  asks  whether  Friends  are  punc- 
tual to  their  promises;  and  (to  quote  a  very 
different  work)  Fielding  tells  us  that  Squire  All- 
worthy  was  not  only  careful  to  keep  his  greater 
engagements,  but  remembered  also  his  promises 
to  visit  his  friends. 

Anna  Wilson  on  one  occasion  having  thought- 
lessly made  such  a  promise, — as,  indeed,  those 
in  society  frequently  do  when  their  friends  say, 
"  Come  and  see  us," — was  often  reminded  of  it 
in  after-years  by  her  husband.  When  he  heard 


A  FRIEND.  183 

her  lightly  accepting  such  invitations,  he  would 
humorously  reprove  her  by  saying  in  private, 
"  When  is  thee  going  to  see  Benjamin  Smith  ?" 
— the  neighbor  to  whom  the  ancient  promise  was 
still  unfulfilled. 

The  hospitality  which  the  Scriptures  enjoin 
was  practiced  to  a  remarkable  degree  by  Samuel 
and  Anna.  It  has  always  been  customary  in 
their  Religious  Society  to  entertain  Friends  who 
come  from  a  distance  to  attend  meetings,  and 
those  traveling  as  preachers,  etc.  But  the  Wilson 
homestead  was  a  place  of  rest  and  entertainment 
for  many  more  than  these.  It  stood  not  far  from 
the  great  highway  laid  out  by  William  Penn 
from  Philadelphia  westward,  and  here  called  the 
"  Old  Road."  Friends  traveling  westward  in 
their  own  conveyance  would  stop  and  refresh 
themselves  and  their  horses  at  the  hospitable 
mansion,  and  would  further  say  to  their  own 
friends,  "  Thee'd  better  stop  at  Samuel  Wilson's. 
Tell  him  I  told  thee  to  stop."  But  a  further  and 
greater  extent  of  hospitality  I  shall  mention 
hereafter. 

The  Discipline  asks  whether  Friends  are  care- 
ful to  keep  those  under  their  charge  from  per- 
nicious books  and  from  the  corrupt  conversation 
of  the  world;  and  I  have  heard  that  Samuel 
Wilson  was  grieved  when  his  son  began  to  go  to 
the  post-office  and  take  out  newspapers.  Hith- 
erto the  principal  periodical  that  came  to  the 


184  A   FRIEND. 

house  was  The  Genius  of  Universal  Emancipation, 
a  little  paper  issued  by  that  pioneer,  Benjamin 
Lundy,  who  was  born  and  reared  in  the  Society 
of  Friends.  It  does  not  appear,  however,  that 
the  class  of  publications  brought  from  the  little 
village  post-office  to  the  retired  farm-house  were 
of  the  class  usually  called  pernicious.  They  were 
The  Liberator,  The  Emancipator,  and  others  of  the 
same  class. 

Samuel  himself  became  interested  in  them, 
but  never  to  the  exclusion  of  the  "  Friends' 
Miscellany,"  a  little  set  of  volumes  containing 
religious  anecdotes  of  Friends.  These  volumes 
were  by  him  highly  prized  and  frequently  read. 

It  has  been  said  that  he  was  a  humorist;  and 
perhaps  he  was  partly  jesting  when  he  suggested 
that  his  infant  grand-daughter  should  be  named 
Tabitha.  The  mother  of  the  little  one,  on  her 
part,  brought  forward  the  name  Helen. 

"  Ile-len !"  the  grandfather  broke  out  in  reply ; 
"  does  thee  know  who  she  was  ?"  thus  expressing 
his  antipathy  to  the  character  of  the  notorious 
beauty  of  Greece.  He  did  not  insist,  however, 
on  endowing  the  precious  newly-born  infant  with 
that  peculiar  name,  which  is  by  interpretation 
Dorcas,  the  name  of  her  who,  in  apostolic  times, 
was  full  of  good  works  and  alms-deeds. 

Friend  Wilson  shared  the  Quaker  disregard 
for  the  great  holidays  of  the  Church.  To  the 
colored  people  who  surrounded  him,  who  had 


A  FRIEND.  185 

been  brought  up  at  the  South,  where  Christmas 
is  so  great  a  festival, — where  it  was  so  great  a 
holiday  for  them  especially, — it  must  have  been  a 
sombre  change  to  live  in  a  family  where  the  day 
passed  nearly  like  other  working-days.  One  of 
the  colored  men,  however,  who  had  started  at 
the  time  of  the  great  festival  to  take  *Christmas, 
was  seen,  before  long,  coming  back ;  "  for," 
said  he,  "  Massa  Wilson  don't  'prove  on't  no- 
how." 

Among  the  lesser  peculiarities  of  Samuel 
Wilson  was  his  objection  to  having  his  picture 
taken, — an  objection,  however,  which  is  felt  to 
this  day  by  some  strict  people  belonging  to  other 
religious  societies,  but  probably  on  somewhat 
different  grounds. 

One  who  warmly  loved  and  greatly  respected 
Friend  Wilson  took  him  once  to  the  rooms  of 
an  eminent  daguerreotypist,  hoping  that  while 
he  engaged  the  venerable  man  in  looking  at  the 
objects  around  the  room,  the  artist  might  be 
able  to  catch  a  likeness.  But  Samuel  suspected 
some  artifice,  and  no  picture  was  taken.  Some 
time  after,  however,  the  perseverance  of  his 
friend  was  rewarded  by  obtaining  an  excellent 
oil-painting  of  the  aged  man,  from  whom  a  re- 
luctant consent  to  sit  for  his  likeness  had  at 
length  been  obtained.  It  was  remarked,  how- 
ever, that  the  expression  of  the  face  in  the  paint- 
ing was  sorrowful,  as  if  the  honorable  man  was 


186  A  FRIEND. 

grieved  at  complying  with  a  custom  which  he 
had  .long  stigmatized  as  idolatrous* — as  idolatry 
of  the  perishing  body. 

Although  at  the  time  of  the  great  division  in 
the  Society  of  Friends  Samuel  Wilson  had  de- 
cidedly taken  the  part  of  Elias  Hicks,  yet  was 
he  seldom  or  never  heard  to  discuss  those  ques- 
tions of  dogmatic  theology  which  some  have 
thought  were  involved  in  that  contest. 

Samuel  probably  held,  with  many  others  of  his 
Society,  that  the  highest  and  surest  guide  which 
man  possesses  here  is  that  Light  which  has  been 
said  to  illumine  every  man  that  comes  into  the 
world;  that  next  in  importance  is  a  rightly 
inspired  gospel  ministry,  and  afterward  the 
Scriptures  of  truth.  One  evening,  when  certain 
mechanics  in  his  employ  were  resting  from  their 
labors  in  the  old-fashioned  kitchen,  he  fell  into 
conversation  with  them  on  matters  of  religion, 
and  shocked  one  of  his  family,  as  he  entered  the 
sitting-room,  by  a  sudden  declaration  of  opinion. 
It  was  probably  the  uncommon  warmth  of  his 
manner  which  produced  this  effect,  quite  as  much 
as  or  more  than  the  words  that  he  spoke,  which 
were  about  as  follows  :  "  There's  no  use  talking 
about  it;  the  only  religion  in  the  world  that's 
worth  anything  is  what  makes  men  (Jo  what  is 
right  and  leave  off'  doing  what  is  wrong." 

As  far  as  was  possible  for  one  with  so  much 
fearless  independence  of  thought  and  action, 


A  FRIEND.  187 

Samuel  Wilson  maintained  the  testimony  of 
Friends  against  war.  Not  only  did  he  suffer  his 
corn  to  be  seized  in  the  field  rather  than  pay 
voluntarily  the  military  taxes  of  the  last  war  with 
Great  Britain,  but  he  went  to  what  may  appear 
to  some  a  laughable  extreme,  in  forbidding  his 
young  son's  going  to  the  turnpike  to  see  the 
grand  procession  which  was  passing  near  their 
house,  escorting  General  Lafayette  on  his  last 
visit  to  this  country.  He  was  not,  however,  alone 
in  this.  I  have  heard  of  other  decided  Friends 
who  declined  to  swell  the  ovation  to  a  man  who 
was  especially  distinguished  as  a  military  hero. 
But  we  shall  see  hereafter  that  Friend  Wilson 
met  with  circumstances  which  tried  his  non-re- 
sistant opinions  further  than  they  would  bear. 

The  distinctive  trait  of  his  character,  however, 
— that  trait  which  made  him  exceptional, — was 
his  attachment  to  the  people  of  color.  It  was  in 
entertaining  fugitives  from  slavery  that  he  showed 
the  wide  hospitality  already  referred  to;  and  in 
this  active  benevolence  he  was  excelled  by  few 
in  our  country.  He  inherited  from  his  father  this 
love  of  man;  but  I  have  imagined  that  the  hos- 
tility to  slavery  was  made  broad  and  deep  in  his 
soul  by  removing,  with  the  rest  of  his  family,  in 
his  youth,  from  Pennsylvania  into  Delaware,  and 
seeing  the  bondage  which  was  suffered  by  col- 
ored people  in  the  latter  State  contrasted  with 
what  he  had  seen  in  the  former.  Be  that  as  it 


188  A  FRIEND. 

may,  no  sooner  was  he  a  householder  than  his 
door  was  ever  open  to  those  who  were  escaping 
from  the  South,  coming  by  stealth  and  in  dark- 
ness, having  traveled  in  the  Slave  States  from  the 
house  of  one  free  negro  to  another,  and  in  Penn- 
sylvania from  Quaker  to  Quaker,  until  in  later 
times  the  hostility  to  slavery  increased  in  our 
community  so  far  that  others  became  agents  of 
this  underground  railroad,  and  other  routes  were 
opened. 

"When  the  Wilson  family  came  down  in  the 
morning,  they  saw  standing  around  these  strange 
sable  or  yellow  travelers  ("  strangers,"  they  were 
called  in  the  family),  who,  having  arrived  during 
the  night,  had  been  received  by  some  wakeful 
member  of  the  household. 

"What  feelings  filled  the  hearts  of  the  exiles  ! 
Alone,  at  times,  having  left  all  that  they  had 
ever  loved  of  persons  or  of  places,  fearful,  tired, 
foot-sore,  throwing  themselves  upon  the  charity 
and  the  honor  of  a  man  unknown  to  them  save 
by  name  and  the  direction  which  they  had  re- 
ceived to  him,  as  one  trustworthy. 

Sometimes  they  came  clothed  in  the  undyed 
woolen  cloth  that  showed  so  plainly  to  one  ex- 
perienced in  the  matter  the  region  of  its  manu- 
facture,— the  heavy,  strong  cloth  which  had  de- 
lighted the  wearer's  heart  when  he  received  the 
annual  Christmas  suit  with  which  his  master 
furnished  him,  but  which  was  now  too  peculiar 


A   FRIEND.  189 

and  too  striking  for  him  to  safely  wear.  "Women 
and  children  came  too,  and  sometimes  in  consid- 
erable numbers. 

When  they  had  eaten  and  partaken  of  the 
necessary  repose,  they  would  communicate  to 
Friend  Wilson,  in  a  secure  situation,  some  par- 
ticulars of  their  former  history,  especially  the 
names  and  residences  of  the  masters  from  whom 
they  had  escaped. 

Some  years  after  he  had  begun  to  entertain 
these  strangers,  Friend  Wilson  commenced  a 
written  record  of  those  who  came  to  him,  and 
whence  and  from  whom  they  had  escaped.  This 
list  is  estimated  to  have  finally  contained  between 
five  and  six  hundred  names. 

The  next  care  was  to  bestow  new  titles  upon 
the  fugitives,  that  they  might  never  be  known 
by  their  former  names  to  the  pursuer  and  the 
betrayer. 

From  what  has  been  already  said,  it  may  be 
supposed  that  these  names  were  not  always  se- 
lected for  their  euphony  or  aesthetic  associations. 
One  tall,  finely-built  yellow  man,  who  trembled 
when  he  was  questioned  in  the  sitting-room,  lest 
his  conversation  about  his  old  home  and  the 
free  wife  whom  he  longed  to  have  brought  to  him, 
should  be  overheard  in  the  kitchen,  expressed 
to  me  his  dissatisfaction  with  his  new  name — 
Simon.  "  I  never  knowed  anybody  named  that," 
he  said.  His  beautiful  bright  wife — bright  in 

n 


190  A  FRIEND. 

the  colored  sense  —  that  is,  bright-colored,  or 
nearly  white — was  secretly  and  safely  brought  to 
him,  and  nursed  him  through  that  fatal  disease 
which  made  him  of  no  value  in  the  man-market, 
— the  market  which  had  been  the  great  horror  of 
his  life.  The  particulars  Friend  Wilson  collected 
concerning  his  humble  charge  the  venerable 
man  entered  in  his  day-book,  in  a  place  specially 
assigned  to  them.  If  this  record  were  still  ex- 
isting, I  should,  perhaps,  be  able  to  tell  what 
name  the  fortunate  and  unfortunate  Simon  had 
been  obliged  to  renounce.  This  record,  how- 
ever, is  lost,  as  I  shall  mention  hereafter.  If  the 
services  of  any  of  these  fugitives  were  needed, 
within-doors  or  without,  and  the  master's  pur- 
suit was  not  supposed  to  be  imminent,  they  were 
detained  for  awhile,  or  perhaps  became  perma- 
nent residents  in  the  neighborhood;  otherwise, 
they  were  forwarded  at  night  to  Friends  living 
nearer  Philadelphia.  Of  these,  two  other  families 
willing  to  receive  the  poor  exiles  lived  about 
twelve  miles  farther  on. 

The  house  and  farm  were  generally  pretty 
well  stocked  with  colored  people,  who  were  a 
wonder  to  the  neighbors  of  the  Wilson  family; 
for  these  were  in  a  great  measure  "Pennsylvania 
Dutch," — a  people  anxious  to  do  as  much  work 
with  their  own  hands  and  by  the  hands  of  their 
own  family  as  possible,  in  order  to  avoid  expense. 
It  is  a  remarkable  circumstance  that,  although 


A  FRIEND.  191 

Samuel  Wilson  during  thirty  years  or  more 
entertained  the  humble  strangers,  and  although 
he  received  so  large  a  number,  only  one  of  them 
was  seized  upon  his  "plantation"  and  taken 
back  to  slavery.  This  was  owing  partly  to  the 
secluded  situation  of  his  house,  and  partly  to  the 
prudence  and  discretion  that  he  exercised.  "He 
was  crafty,"  it  has  been  said. 

Neither  did  he  suffer  any  legal  expenses,  such 
as  lawsuits,  from  the  slaveholders  who  came  in 
pursuit  of  their  fleeing  bondmen.  Two  friends 
who  lived  not  far  from  him,  and  who  prosecuted 
kidnappers,  had  their  barns  burned,  and  others, 
of  whom  he  had  knowledge,  suffered  great  pe- 
cuniary loss  in  consequence  of  their  assisting 
runaway  slaves.  He,  however,  limited  his  care 
to  receiving,  entertaining,  and  forwarding  those 
who  came  to  him  in  person,  and  never  under- 
took any  measures  of  offense, — any  border  raids, 
so  to  speak, — such  as  sending  into  Maryland  and 
Virginia  for  the  relatives  and  friends  of  fugitives 
who  were  still  living  in  those  States  as  slaves. 
The  one  person  of  whom  I  have  spoken,  who 
was  recaptured  from  the  Wilson  farm,  was  a 
young  girl  of  fifteen  or  sixteen.  Samuel  and 
Anna  were  absent  from  home  at  the  time,  gone 
on  a  little  journey,  such  as  they  frequently  took, 
to  attend  their  own  monthly  and  quarterly  meet- 
ings; assisting  to  preserve  the  discipline  and 
order  of  the  Society  of  Friends.  The  men  who 


192  A  FRIEND. 

came  in  pursuit  of  the  young  girl  told  her  that 
her  friends,  who  had  run  away  too,  had  con- 
cluded to  go  back  South  again ;  and  the  poor 
child,  under  these  circumstances,  could  hardly 
do  anything  but  go  with  the  beguilers;  not, 
however,  to  find  the  friends  whom  she  expected. 

There  was  also  a  man  who  was  very  near  being 
taken, — a  man  who  had  "come  away,"  to  use 
the  brief  euphemism  sometimes  employed  in  the 
"Wilson  family  in  speaking  of  fugitives  from 
slavery.  He  escaped  by  having  gone  down  the 
creek  or  adjacent  mill-stream  to  set  his  muskrat- 
traps.  This  creek  where  it  ran  by  the  house  was 
well  wooded ;  therefore  the  colored  man,  looking 
up  to  the  house,  could  see  the  white  strangers 
without  being  seen  himself.  With  what  trem- 
bling did  he  see  that  they  were  persons  whom 
he  "knowed  in  Murrland,"  as  he  expressed  it! 
However,  the  friendly  woods  sheltered  him, 
while  Samuel  at  the  house  was  talking  with  the 
slaveholder  or  his  agents, — kidnappers,  as  the 
Wilsons  called  them. 

The  men  told  Samuel  that  they  had  come  after 
a  runaway  nigger, — black,  five  feet  ten  inches 
high,  lost  one  of  his  front  teeth,  etc.  To  this 
description  Friend  Wilson  listened  in  silence.  I 
do  not  know  what  he  would  have  done  had  he 
been  directly  questioned  by  them,  for  the  differ- 
ent items  suited  him  of  the  muskrats, — the  man 
who  had  gone  to  the  woods.  But  during  Samuel's 


A  FRIEXD.  193 

continued  silence  they  went  on  to  say,  "He's  a 
very  ornary  nigger  ;  no  dependence  to  be  placed 
on  him  nohow."  "  There  is  no  man  here,"  re- 
joined Samuel,  greatly  relieved,  "  that  answers 
the  description."  "  We've  very  good  reason  to 
think  he  came  here,"  said  one;  "we  got  word 
very  direct;  reckon  he's  lyin'  around  here. 
Hain't  there  been  no  strange  nigger  here?" 

"  There  was  a  colored  man  here,  but  he  has 
gone  away;  I  don't  know  as  he  will  ever  come 
back  again."  For,  from  the  man's  protracted  ab- 
sence, he  doubtless  had  some  idea  of  his  having 
seen  his  pursuers,  and  having  sought  shelter. 

"Tell  him  that  his  master  says  that- if  he  will 
only  come  back  again,  down  to  Baltimore  county, 
he  sha'n't  be  whipped,  nor  sold,  nor  uuthiu', 
but  everything  shall  be  looked  over." 

"I'll  tell  him  what  you  say,"  said  Samuel,  "if 
ever  I  see  him  again ;  but,"  he  added,  regaining 
his  accustomed  independence,  "  I'll  tell  him,  too, 
that  if  I  wtis  in  his  place  I'd  never  go  back  to 
you  again." 

The  men  left,  and  under  cover  of  the  friendly 
night  the  fugitive  sought  a  more  secure  hiding- 
place. 

There  was  one  heroic  black  man  in  whom 
Samuel  Wilson  felt  an  abiding  interest.  When 
Jimmy  Franklin  told  the  tale  of  his  perilous 
escapes  and  recaptures  in  the  States  of  Maryland, 
North  and  South  Carolina,  Georgia,  and  Florida, 
17* 


194  A  FRIEND. 

— when  he  showed  the  shot  still  remaining  in  his 
legs — shot  that  had  been  fired  ut  him  as  he~ran, 
and,  working  through  to  the  front,  were  perceived 
through  the  skin,  like  warts  upon  his  legs, — the 
lads  of  the  family  looking  and  listening  had  their 
sympathies  enkindled  in  such  a  manner  as  could 
never  entirely  die  out.  One  of  them,  in  after- 
years,  was  asked : 

"How  does  thee  account  for  that  man's  per- 
sistent love  of  freedom  ?  What  traits  of  char- 
acter did  he  possess  that  would  account  for  his 
doing  so  much  more  than  others  to  escape  from 
the  far  South?" 

"  I  don't  know,"  was  the  reply,  in  the  freedom 
of  familiar  conversation.  "  What  was  the  reason 
that  Fulton  invented  his  steamboat  ?  or  that  Ba- 
con wrote  his  System  ?  or  that  Napier  invented 
Logarithms? 

"  This  man  was  agenius, — a  greater  man,  in  his 
way,  than  those  I  spoke  of.  If  he  had  had  edu- 
cation, and  had  been  placed  in  circumstances  to 
draw  him  out,  he  would  have  been  the  leader  in 
some  great  movement  among  men." 

The  narrative  of  James  Franklin  was  taken 
down  by  a  dear  friend  of  him  whom  I  call  Sam- 
uel Wilson,  but  is  supposed  to  have  been  burned 
when  the  mob  destroyed  Pennsylvania  Hall. 

It  was  in  relation  to  these  fugitives  that  Sam- 
uel sometimes  forgot  for  awhile  his  strictly  peace- 
ful principles;  for  there  were  to  be  found  among 


A  FRIEND.  1<J5 

the  men  of  color  those  who  could  be  induced  to 
betray  to  the  pursuers  their  fugitive  brethren, 
giving  such  information  as  would  lead  to  their 
recapture;  or,  if  they  should  escape  this,  to  their 
being  obliged  to  abandon  their  resting-places 
and  to  flee  again  for  safety. 

It  was  iu  talking  of  some  such  betrayer  that 
Samuel  Wilson  said  to  his  colored  friends, 
"  What  would  you  do  with  that  man,  if  you  had 
him  on  Mill-Creek  bridge?"  (a  lofty  structure 
by  which  the  railroad  crossed  the  adjacent 
stream,)  thus  hinting  at  a  swift  mode  of  punish- 
ment, and  one  that  might  possibly  have  been  a 
fatal  one. 

Though  with  an  unskilled  pen,  yet  have  I  en- 
deavored to  describe  that  quiet  family,  among 
whom  the  fugitive-slave  law  of  1850  fell  like  a 
blow.  Samuel  Wilson  had  ample  opportunity 
to  study  its  provisions  and  its  peculiarities  from 
the  newspapers  of  which  I  have  before  spoken, 
and  from  the  conversation  which  these  journals 
called  forth. 

This  horrible  act  gave  the  commissioner  before 
whom  the  colored  man  was  tried  five  dollars 
only  if  the  man  went  free  from  the  tribunal, 
but  ten  dollars  if  he  was  sent  into  slavery.  Hith- 
erto, men  had  suffered  in  assisting  the  fugitive 
to  escape;  now  it  was  made  a  penal  offense  to 
refuse  to  lend  active  assistance  in  apprehending 
him. 


196  A  F&IEND. 

Friend  Wilson  had  read  much  of  fines  and 
imprisonment,  having  studied  the  sufferings  of 
the  people  called  Quakers.  (Even  a  lady  of  so 
high  a  standing  as  she  who  became  the  wife  of 
George  Fox  was  not  exempt  from  many  years' 
imprisonment;  nor  from  persecution  at  the  hands 
of  her  own  son.)  Friend  Wilson  was  about 
seventy-five  years  old  when  the  fugitive-slave  bill 
was  passed.  In  spite  of  his  advanced  years,  how- 
ever, after  sorrowful  reflection  upon  it,  he  said 
to  one  of  his  household,  "  I  have  made  up  my 
mind  to  go  to  jail." 

That  hospitality  and  chanty  which  had  so 
long  been  the  rule  of  his  life  he  was  not  now 
prepared  to  forego  through  fear  of  any  penalties 
which  human  laws  would  inflict  upon  him. 

It  was  while  suffering  from  the  infirmities  of 
advanced  years,  and  from  the  solicitude  which 
this  abominable  enactment  had  called  forth,  that 
Samuel  destroyed  the  record  which  he  had  kept 
for  so  many  years  of  the  slaves  that  had  taken 
refuge  with  him.  This  record  was  contained  in 
about  forty  pages  of  his  clay-book,  and  these  he 
cut  out  and  burned.  How  would  they  now  be 
prized  had  they  not  thus  been  lost ! 

Samuel  Wilson  saw  with  the  prophetic  eye  of 
faith  and  hope,  what  he  did  not  live  to  behold 
in  the  flesh, — the  abolition  of  slavery.  His  mor- 
tal remains  repose  beside  the  Quaker  meeting- 


A   FRIEND.  197 

house  where  he  so  long  ministered  as  an  elder. 
No  monumental  stone  marks  his  humble  resting- 
place;  but  these  simple  lines  of  mine,  that  por- 
tray a  character  so  rare,  may  serve  for  an  affec- 
tionate memorial. 


COUSIN  JEMIMA. 


"WELL,  Phebe,  I  guess  thee  did  not  expect 
me  this  afternoon.  Don't  get  up.  I  will  jnst 
lay  my  bonnet  in  the  bedroom  myself.  Dinah 
Paddock  told  me  thy  quilt  was  in ;  so  I  came  up 
as  soon  as  I  could.  Laid  out  in  orange-peel !  I 
always  did  like  orange-peel.  Dinah's  was  her- 
ring-bone; and  thine  is  filled  with  wool,  and 
plims  up,  and  shows  the  works,  as  mother  used 
to  say.  I'll  help  thee  roll  before  I  sit  down. 
Now  then.  Days  are  long,  and  we'll  try  to  do  a 
stroke  of  work,  for  thee's  a  branch  quitter,  I've 
heard  say. 

"  Jethro  Mitchell  stopped  to  see  me  this  morn- 
ing. They  got  home  from  Ohio  last  week,  and 
he  says  that  Cousin  Jemima  Osborne's  very  bad 
with  typhoid  fever.  Poor  Jemima!  It  had  been 
pretty  much  through  the  family,  and  after  nurs- 
ing the  rest  she  was  taken  'down.  I  almost  know 
she  has  no  one  tit  to  take  care  of  her, — only 
Samuel  and  the  three  boys,  and  maybe  some 
hired  girl  that  has  all  the  housework  to  do. 
(198) 


COUSIN  JEMIMA.  199 

The  neighbors  will  be  very  kind,  to  be  sure,  sit- 
ting up  at  night;  but  there's  been  so  much  sick- 
ness in  that  country  lately. 

"  Jemima  was  Uncle  Brown  Coffin's  daughter, 
thee  knows,  who  used  to  live  down  at  Sandwich, 
on  the  Cape,  when  thee  and  I  wTere  girls.  She 
always  came  to  Nantucket  to  Quarterly  Meeting 
with. Uncle  Brown  arid  Aunt  Judith  ;  and  folks 
used  to  say  she  wasn't  a  bit  of  a  coof,  if  she  was 
born  on  the  Cape.  When  Samuel  and  she  were 
married,  they  asked  me  and  Gorham  Hussey  to 
stand  up  with  them.  Jemima  looked  very  pretty 
in  her  lavender  silk  and  round  rosy  cheeks. 
When  meeting  was  over,  she  whispered  to  me 
that  there  was  a  wasp  or  bee  under  her  neck- 
handkerchief  that  had  stung  her  while  she  was 
saying  the  ceremony.  But  I  don't  think  any- 
body perceived  it,  she  was  so  quiet.  Poor  dear! 
I  seem  to  see  her  now  on  a  sick-bed  and  a  rolling 
pillow. 

"  After  my  Edward  died,  I  was  so  much  alone 
that  I  thought  I  couldn't  bear  it  any  longer,  and 
I  must  just  get  up  and  go  to  Ohio,  as  Samuel 
and  'Mima  had  often  asked  me  to.  I  stopped  on 
the  way  at  Mary  Cooper's  at  Beaver;  and  Mary's 
son  was  joking  a  little  about  Cousin  Samuel's 
farming,  and  said  he  didn't  quite  remember 
whether  it  was  two  or  three  fences  that  they  had 
to  climb  going  from  the  house  to  the  barnyard. 
I  told  him  that  Samuel  wasn't  brought  up  to 


200  COUSIN  JEMIMA. 

farming;  he  bought  land  when  he  moved  out 
West. 

"I  found  Jemima  a  good  deal  altered,  now 
that  she  had  a  grown  family ;  but  we  just  began 
where  we  left  off, — the  same  friendliness  and 
kindness.  When  I  was  in  Ohio  was  just  when 
the  English  Friends,  Jonathan  and  Hannah  Pur- 
ley,  were  in  the  country.  We  met  them  at  Marl- 
borough  Quarterly  Meeting.  We  were  all  to- 
gether at  William  Smith's  house, — one  of  the 
neatest  of  places, — everything  like  waxwork, 
with  three  such  daughters  at  home.  How  they 
worked  to  entertain  Friends ! 

"  First-day  a  great  many  world's  people  were 
at  meeting  on  account  of  the  strange  Friends. 
Meeting  was  very  full, — nearly  as  many  out  in 
the  yard  as  in  the  house.  Very  weighty  remarks 
were  made  by  Jonathan  and  Hannah.  She  spoke 
to  my  own  state : — '  Leave  thy  widows,  and  let 
thy  fatherless  children  trust  in  Me.'  The  meet- 
ing was  disturbed  some  by  the  young  babies; 
but  we  could  hardly  expect  the  mothers  to  stay 
away. 

"  Second-day  was  Quarterly  Meeting.  Of 
course  the  English  Friends,  being  at  William 
Smith's,  drew  a  great  many  others.  We  had 
forty  to  dinner.  One  of  William's  daughters 
stayed  in  the  kitchen,  one  waited  on  the  table,  and 
one  sat  down  midway,  where  she  could  pass 
everything,  and  wait  on  the  Friends.  It  was  in 


COUSIN  JEMIMA.  201 

the  Eighth  Month,  and  we  had  a  bountiful  tahle 
of  all  the  good  things  of  that  time  of  year, — 
vegetables  and  fruits  too.  William  was  a  nur- 
sery-man. 

"  There  was  a  little  disturbance  at  breakfast, 
William's  son — a  rather  wild  young  man — mak- 
ing the  young  people  laugh.  We  had  fish, — 
mackerel,  and  little  fresh  fish  out  of  the  mill- 
dam.  I  sat  near  the  middle,  and  heard  Friend 
Smith  at  one  end  say  to  each,  '  Will  thee  have 
some  of  the  mackerel,  or  some  of  these  little 
dam-fish  ?'  Then  young  William,  at  the  other 
end,  spoke  low  to  his  friends :  *  Will  thee  have 
some  of  the  mackerel,  or  some  of  these  dam 
little  fish?'  But  most  of  the  young  women 
kept  pretty  serious  countenances.  When  Quar- 
terly Meeting  was  over,  the  English  Friends 
went  out  to  Indiana,  visiting  meetings  and 
Friends'  families,  and  I  went  back  with  Cousin 
Samuels'. 

"I  was  dreadfully  disappointed  once.  One 
evening  Samuel  and  'Mima  and  the  rest  of  us 
were  sitting  round  the  table,  and  Samuel  put 
his  hand  into  his  coat-pocket  and  drew  out  the 
paper  and  two  or  three  letters.  As  he  read,  I 
noticed  that  one  of  the  letters  had  not  been 
opened,  and  caught  sight  of  my  name — Priscilla 
Gardner ;  so  I  put  out  my  hand  and  took  it.  It 
was  from  sister  Mary, — just  as  James  and  she 
were  starting  for  California.  She  told  me  that 
18 


202  COUSIN  JEMIMA. 

they  should  stay  in  Pittsburgh  over  one  night, 
and  she  hoped  I  should  be  able  to  meet  them 
th  ere  and  bid  them  a  long  farewell.  But  when 
I  looked  again  at  the  date  of  the  letter,  and 
glanced  at  the  paper  that  Samuel  was  reading,  I 
found  that  my  letter  was  ten  days  old.  The 
time  had  gone  by.  Oh,  dear !  I  walked  out  into 
the  kitchen  and  stood  by  the  stove,  in  the  dark, 
and  cried.  Some  one  came  up  behind  me.  Of 
course  it  was  Jemima.  She  kissed  me,  and 
waited  for  me  to  speak.  I  gave  her  the  letter, 
and  in  about  ten  minutes  I  felt  able  to  go  back 
to  the  sitting-room.  When  I  sat  down,  Samuel 
said,  '  'Mima  tells  me,  Priscilla,  that  thee  is 
very  much  disappointed  about  thy  letter.  I  had 
on  this  coat  when  I  went  to  the  post-office  a 
week  ago,  and  I  didn't  put  it  on  again  till  to- 
day. I  hope  thee'll  excuse  me.  Thomas,  my 
son,  will  thee  bring  us  some  red-streaks  ?  I  feel 
as  if  I  could  eat  a  few  apples.' 

"I  felt  sorrowful  for  some  time  about  my 
sister;  but  my  mind  was  diverted  when  we  got 
word  that  the  English  Friends  were  coming  to 
our  Monthly  Meeting  on  their  way  back  from 
Indiana ;  and  as  we  lived  very  near  the  meeting- 
house, of  course  they  would  be  at  Samuel's.  As 
the  time  came  near,  Jemima  and  I  were  a  good 
deal  interested  to  have  things  nice.  They  were 
going  to  be  at  William  Smith's  again,  where 
every  thing  was  so  neat,  and  I  felt  very  anxious 


COUSIN  JEMIMA.  203 

to  make  every  thing  in-doors,  at  Jemima's,  as 
neat  as  we  could. 

"In  the  sitting-room  was  one  empty  corner, 
where  the  great  rocking-chair  ought  to  stand.  It 
was  broken,  and  put  away  in  the  bedroom.  I 
wanted  very  much  to  have  it  mended;  but  it 
seemed  as  if  we  could  not  get  it  to  Salem.  One 
time  the  load  would  be  too  large,  one  time  the 
chair  would  be  forgotten.  At  last  one  day  it  was 
put  in  the  back  of  the  covered  wagon,  and  fairly 
started.  When  Samuel  got  home  it  was  rather 
late  in  the  evening,  and  I  heard  him  say  to 
'Mima,  *  Only  think  of  my  forgetting  thy  large 
chair.  I  was  late  starting  from  home,  thee 
knows;  and  when  I  got  to  Salem  there  was  a 
good  deal  of  talk  about  the  war;  and  when  I 
got  half-way  home  I  remembered  the  big  chair 
in  the  back  of  the  wagon.  It  can  go  in  next 
week.'  "We  did  send  it  again,  but  it  did  not  get 
home  before  Monthly  Meeting. 

"  Jemima  had  a  very  neat  home-made  carpet 
on  the  sitting-room :  she  had  a  great  taste  for 
carpets.  As  there  had  been  some  yards  left,  she 
let  me  cover  the  front  entry  too,  and  her  young- 
est son  Edward,  a  nice  lad,  helped  me  put  it 
down.  A  little  colored  girl,  near  by,  rubbed  up 
the  brass  andirons  for  us,  and  Edward  built  up  a 
nice  pile  of  wood  ready  to  kindle  the  fire  when 
it  was  wanted.  A  good  many  panes  of  glass 
had  been  broken,  and  as  we  had  just  had  an 


204  COUSIN  JEMIMA. 

equinoctial  storm,  some  old  coats,  and  so  on, 
had  been  stuffed  in  at  several  places ;  but  we 
managed  to  get  most  of  the  glass  put  in  before 
Monthly  Meeting. 

"  When  we  had  done  all  we  could  to  the  house, 
of  course  we  began  to  think  of  the  cooking. 
Jemima  said,  'I  sha'n't  be  able  to  get  Mary 
Pearson  to  come  and  cook :  she  is  nursing.  I 
wonder  whether  I  hadn't  better  heat  the  oven  on 
meeting-day.  I  can  get  the  dinner  in  before  I 
go ;  and  then  between  meetings  I  can  run  over 
and  see  to  it.  I  shall  hardly  be  missed.  I  can 
slip  in  at  the  side-door  of  the  meeting-house 
before  Mary  Ann  has  done  reading  the  Minutes.' 
— 'Then  thee  will  heat  the  oven?'  said  I. — 'I 
reckon,'  she  said;  'but  it  is  only  a  mud  oven. 
Samuel  has  been  talking  for  a  good  while  about 
having  a  brick  oven.  This  one  is  not  very  safe.' 
— '  Suppose  I  make  a  little  sponge-cake,  and  put 
it  in  too,'  said  I.  Til  send  for  some  sugar,  if 
thee  is  willing.  Polly  Evans  used  to  call  me  a 
dabster  at  sponge-cake.' 

"  Jemima  was  willing,  and  we  began  to  get 
ready  to  go  to  the  store.  Edward  and  the  little 
colored  girl  hunted  the  barn  and  the  straw-shed, 
and  brought  in  a  quantity  of  eggs.  All  could 
not  be  sent,  because  we  needed  some  at  home, 
and  some  had  been  set  on,  and  some  had  lain 
too  long.  Then  Jemima  sent  to  the  garret  for 
brooms  and  rags,  and  spared  a  little  butter, — not 


COUSIN  JEMIMA.  205 

much,  to  be  sure,  when  Monthly  Meeting  was 
coming.  I  thought  I  might  as  well  ride  over  with 
Edward ;  and  when  we  had  got  coffee,  and  tea, 
and  so  on,  and  were  just  starting  home,  I  caught 
sight  of  some  lemons.  I  bought  a  few,  and  when 
I  got  home  asked  Jemima  if  she  would  not  like 
some  lemon-puddings.  '  Thy  apple-pies  and  rice- 
puddings  are  nice,  dear/  I  said ;  *  but  Hannah 
Purley  and  Jonathan  are  such  strangers,  we 
might  go  a  little  out  of  the  common  way.'  Je- 
mima smiled  some  at  my  being  so  anxious,  but 
agreed,  as  she  generally  did. 

u  Fourth-day  morning  we  were  up  very  early. 
Jemima  was  going  to  roast  some  fowls  and  a 
loin  of  veal.  Edward  and  the  little  colored  girl 
helped  me  to  beat  eggs,  grate  lemons,  and  roll 
sugar ;  and  every  thing  was  ready  for  the  oven 
before  the  Friends  came  in  from  a  distance,  who 
always  stopped  before  meeting  to  get  a  cup  of 
tea. 

"  We  had  a  nice  little  table  for  them,  of  course, 
— dried  beef,  preserves,  and  so  on ;  and  one 
woman  Friend,  a  single  woman,  asked  for  a 
warm  flat-iron  to  press  out  her  cap  and  hand- 
kerchief. At  last  we  were  ready  to  start.  Je- 
mima had  set  every  thing  into  the  oven,  which 
stood  out  in  the  yard.  She  put  the  meats  back, 
and  the  cakes  and  puddings  near  the  door,  where 
it  was  not  so  hot.  '  The  door  isn't  very  safe,' 


206  COUSIN  JEMIMA. 

said  she,  *  and  I  propped  a  stick  against  it  to 
keep  it  up.  Don't  let  the  dog  knock  it  down, 
Susan,  while  we  are  gone.' 

"  The  day  was  beautiful ;  all  signs  of  the  storm 
over,  except  the  roads  a  little  muddy ;  and  as  we 
stepped  over  to  the  meeting-house  Jemima  whis- 
pered, '  I  am  glad  I  told  Susan  to  set  both  tables. 
I  think  we  shall  have  a  good  many  to  dinner.  I 
wanted  cole-slaw,  like  Pennsylvania  folks,  but 
the  cows  broke  in  last  night  and  ate  all  the  solid 
cabbage.'  She  did  not  talk  of  these  things  gen- 
erally going  into  meeting ;  but  our  minds  were 
very  full. 

"First  Meeting  was  rather  long,  for  several 
Friends  spoke  besides  the  strangers.  "When  it 
broke,  Jemima  stepped  out,  and  I  quietly  fol- 
lowed her.  We  walked  over  to  the  house,  and 
round  into  the  side-yard,  going  toward  the  oven. 
But  just  as  we  had  got  into  the  yard  we  saw  the 
old  sow.  She  had  broken  out  of  the  barn-yard, 
and  had  been  wallowing  in  a  pond  of  brown 
water  near  the  fence.  Now  she  had  knocked 
down  Jemima's  stick,  and  as  the  door  fell  I 
guess  she  smelt  our  good  things,  for  she  had  her 
fore-feet  upon  the  oven  floor.  We  ran  and 
screamed,  but  she  did  not  turn.  She  made  a 
jump  up  to  the  oven,  over  my  cakes  and  pud- 
dings, the  veal  and  chickens,  and  carried  the 
oven  roof  off  with  her.  Oh,  dear!  oh,  dear! 


COUSIN  JEMIMA.  207 

poor  Jemima !    I  could  laugh  too,  if  it  wasn't  so 
dreadful." 

Header. — And  what  did  they  do  then  ? 

Writer. — The  best  that  they  could.  I  do  won- 
der at  Jemima,  poor  thing,  to  undertake  so  much 
on  Monthly  Meeting  day. 


THE    END. 


POPULAR  WORKS 

PUBLISHED  BY 

J.  B.  LIPPINCOTT  &   CO., 

PHILADELPHIA. 

WILL  BE  J>  EN7  BY  MAIL,  POST-PAID,  ON  RECEIPT  OF  PRICE. 


Forgiven  at  Last.     A  Novel.     By  Jeannette  R, 
HADERMANN.     12010.    Fine  cloth.    $1.75. 

"  The  style  is  animated,  and  the  charac- 
ters are  not  deficient  in  individuality." — 
Phila.  Age. 

The  Old  Countess.     A  Romance.     From  the  Ger* 

man  of  EDMUND  HOFER,  by  the  translator  of  "Over  Yonder," 
"  Magdalena,"  etc.     I2mo.     Fire  cloth.     $i. 


*  A  well-told  romance.  It  is  of  that 
wder  of  tales  originating  with  Miss  Char- 
•otte  Bronte."— ^V.  Y.  Even.  Post. 


"A  charming  story  of  life  in  an  old 
German  castle,  told  in  the  pleasant  Ger- 
man manner  that  attracts  attention  and 
keeps  it  throughout." — The  Phila.  Day. 

"  The  story  is  not  long,  is  sufficiently  in- 


volved  to  compei  wonder  and  suspense, 
and  ends  very  happily." — The  tfortk 
A  merican. 

"  An  interesting  story." — Tht  Inquirer. 


Bound  Down ;  or,  Life  and  Its  Possibilities.     A 


Novel    By  ANNA  M.  FITCH. 

"It  is  a  remarkable  book." — N.  Y. 
Even.  Mail. 

"  An  interesting  domestic  story,  which 
will  be  perused  with  pleasure  from  begin- 
ning to  end." — Baltimore  Even.  BulU-ti't. 


I2mo.     Fine  cloth.     $1.50. 

"  The  author  of  this  bcok  has  genius  ; 
it  is  written  cleverly,  with  occasional 
glimpses  into  deep  truths.  .  .  .  Dr.  Mars- 
ton  and  Mildred  are  splendid  characters." 
— Phila.  Presbyterian. 


Henry  Courtland;  or,  What  A  Farmer  can  Do. 

A  Novel    By  A.  J.  CLINE.     I2mo.     Fine  cloth.    $1.75. 

"  This  volume    belong*  to  a  class  of     valuable.  .  . .  The  whole  story  hangs  well 
prose  fiction  unfortunately  as  rare  as  it  is      together." — Phila.  Press. 

Rougegorge.  By  Harriet  Prescott  Sj)ojford. 
"With  other  Short  Stories  by  ALICE  GARY,  LUCY  IL  HOOPER,  JANK 
G.  AUSTIN,  A.  L.  WISTER,  L.  C.  DAVIS,  FRANK  LEE  BENEDICT, 
etc.  8vo.  With  Frontispiece.  Paper  cover.  50  cents. 

"  This  is  a  rare  collection." — Chicago          "  The  contents  are  rich,  varied  and  at 
Ei'en.  Jmirnal.. 

"  Admirable  series  of  attractive  Tales." 
—  Charleston  Courier. 

The  Great  Empress.    An  Historical  Portrait.    By 

Professor  SCHELE  DE  VERE,  of  the  University  of  Virginia.     121110. 
Extra  cloth.     $1.75. 

"This  portrait  of  Agrippin.i  is  drawn  I  almost  dramatic  in  its  interest"— N.  Y. 
with  peat  distinctness,  and  the  book  is  I  Observer. 

19 


PUBLICATIONS  OF  J.  B.  LIPPINCOTT  &•   CO. 


Nora  Brady's    Vow^  and  Mona  the    Vestal,     By 
MRS.  ANNA  H.  DORSEY.     izrno.    Fine  cloth.    $1.75. 

"These  interesting  tales  describe  Ire- 
land and  her  people  in  ancient  and  modern 
times  respectively.  '  Mona  the  Vestal" 
rives  an  account  of  the  religious,  intel- 
lectual, political  and  social  status  of  the 


ancient  Irish;  and 'Nora  Brady's  Vow* 
illustrates  the  devotion  and  generosity  of 
the  Irish  women  who  live  in  our  midst  t« 
friends  and  kindred  at  home." — Philada 
Ledger. 


Helen  Erskine.     By  Mrs.  M.  Harrison  Robinson 

i2mo.    Toned  paper.     Fine  cloth.     1.50. 


•''There  is  a  varied  interest  well  sus- 
tained in  this  story,  and  no  reader  will 
complain  of  it  as  wanting  in  incident 


Higher  praise  we  can  give  it  by  saying 
that  the  tone  is  pure  and  elevated." — Tkt 
Age. 


The  Quaker  Partisans.  A  Story  of  the  Revolu- 
tion By  the  author  of  "  The  Scout"  With  Illustrations.  I2ma 
Extra  cloth.  $1.50.  Paper  cover.  60  cents. 

"  It  is  a  story  of  stirring  incidents  turn- 
ing upon  the  actual  movements  of  the  war, 
and  is  told  in  an  animated  style  of  narra- 
tive which  is  very  attractive.  Its  hand- 

One  Poor  Girl.      The  Story  of  Thousands.     By 

WIRT  SIKES.     I2mo.     Toned  paper.     Extra  cloth.     $1.50. 


some  illustrations  will  still  further  recom- 
mend it  to  the  young  people." — N.  Y. 
Times. 


"A  deep  interest  attaches  to  the  vol- 
ume."—^. Louis  Republican, 

"  It  is  a  moving  story  of  a  beautiful 
girl's  temptation  and  trial  and  triumph,  in 


which  appears  many  an  appeal  which 
Christian  men  and  women  might  well 
ponder." — Watchman  and  Rejlector. 


Aspasia.      A    Tale.      By 

Tinted  paper.    Extra,  cloth.     $1.2 


C.    Holland.       izmo. 


reading,  and  we  commend  it  to  extensive 
circulation." — St.  Louis  Democrat. 


great  skill  in  drawing  and  individualizing 
character." — Phila..  Press. 


"  It  is  a  very  interesting  sketch  of  a  life 
of  vicissitudes,  trials,  triumphs  and  won- 
derful experience.  ...  It  is  well  worth 

The  Professor's  Wife;  or>  It  Might  Have  Been, 
By  ANNIE  L.  MACGREGOR,  author  of  "  John  Ward's  Governess." 
I2mo.  Fine  cloth.  $i.  75. 

"  The  story  is  admirably  related,  with- 
»ut  affectation  or  pretence,  and  is  very 
ruching  in  parts.  Miss  Macgregor  has 

Only  a  Girl.      A  Romance.     From   the   German 

of  Wilhelmine  Von  Hillern.  By  MRS.  A.  L.  WISTER,  translates 
of  "  The  Old  Mam'selle's  Secret,"  etc.  Fourth  edition.  lama. 
Fine  doth.  $2. 

"  This  is  a  charming  work,  charmingly  moral  lesson  it  teaches,  it  is  equa),  if  not 

written,  and  no  one  who  reads  it  can  lay  it  superior,  to  any  work  of  the  character  thai 

dow-i  without  feeling  impressed  with  the  has  for  years  come  under  our  notice."— 

lupe/ioi  talent  of  its  gifted  author.     As  a  Pittsburf  Dispatch. 

work  of  fiction  it  will  compare  favorably          "  Timely,   forcible    and   possessing  fat 

in  style  and  interest  with  the  best  efforts  more    than    ordinary    merits."  —  Pku+ 

of  the  most  gifted  writers  of  the  day,  while  Korth  A  merica*. 
<•  til*  parity  of  its  tone,  and  the  sound 


PUBLICATIONS  OF  J.  B.  LIPPINCOTT  &•  CO. 


Cottage  Piety  Exemplified.      By   the  author  of 

"  Union  to  Christ,"  "  Love  to  God,"  etc.    i6mo.   Extra  cloth.  $1.25. 
"A  very  interesting  sketch." — N.  Y.  Observer. 

Stories  for  Sunday *s,  Illustrating  the  Catechism. 

By  the  author  of  "  Little  Henry  and  his  Bearer."  Revised  and 
edited  by  A.  CLEVELAND  COXE,  Bishop  of  Western  New  York, 
and  author  of  "Thoughts  on  the  Services,"  etc.  I2mo.  Illus- 
trated. Tinted  paper.  Extra,  cloth.  $1.75.  FINE  EDITION. 
Printed  within  red  lines.  Extra  cloth,  gilt  edges.  $2.50. 


"We  are  glad  to  see  this  charming 
book  in  such  a  handsome  dress.  This 
was  one  of  our  few  Sunday  books  when 
we  were  a  school-boy.  Sunday  books  are 
more  plentiful  now,  but  we  doubt  whether 
there  is  any  improvement  on  Mrs.  Sher- 
wood's sterling  stories  for  the  young." — 
Lutheran  Observer. 


"  The  typography  is  attractive,  and  the 
stories  illustrated  by  pictures  which  ren- 
der them  yet  more  likely  to  interest  the 
young  people  for  wh">se  religious  im- 
provement they  are  designed." — N.  Y. 
Evening  Post. 


An  Index  to  the  Principal  Works  in  Every  De- 

partment  of  Religious  Literature.  Embracing  nearly  Seventy 
Thousand  Citations,  Alphabetically  Arranged  under  Two  Thou- 
sand Heads.  By  HOWARD  MALCOM,  D.  D.,  LL.D.  SECOND 
EDITION.  With  Addenda  to  1870.  8vo.  Extra  cloth.  $4. 

tion  to  literature.  It  meets  an  urgen 
need,  and  long  after  Dr.  Malcom  shal 
have  left  the  world  many  an  earnest  pen- 
worker  will  thank  him,  with  heartfelt 
benedictions  on  his  name,  for  help  and 
service  rendered." — Boston  Watchman 
and  Reflector. 


"  A  work  of  immense  labor,  such  as  no 
one  could  prepare  who  had  not  the  years 
allotted  to  the  lifetime  of  man.  We 
know  of  no  work  of  the  kind  which  can 
compare  with  it  in  value." — Portland 
Zion's  A  dvocate. 

"  The  value  of  such  a  book  can  hardly 
be  overestimated.  It  is  a  noble  contribu- 


The  Geological  Evidences  of  the  Antiquity  ofMan, 

with  Remarks  on  the  Origin  of  Species  by  Variation.  By  SIR 
CHARLES  LYELL,  F.R.S.,  author  of  "  Principles  of  Geology,"  etc. 
Illustrated  by  wood-cuts.  Second  American,  from  the  latest  London, 
Edition.  8vo.  Extra  cloth.  #3. 

This  work  treats  of  one  of  the  most  in- 
teresting scientific  subjects  of  the  day,  and 
wil'.  be  examined  with  interest,  as  well  by 

The  Student's  Manual  of  Oriental  History.     A 

Manual  of  the  Ancient  History  of  the  East,  to  the  Commencement 
of  the  Median  Wars.  By  FRANCOIS  LENORMANT,  Sub-Librarian 
cf  the  Imperial  Institute  of  France,  and  E.  CHEVALLIER,  Member  of 
the  Royal  Asiatic  Society,  London,  avols.  I2mo.  Fine  cloth.  $5.50, 


those  who  favor  its  deductions  as  by  thoze 
who  condemn  them. 


"The  best  proof  of  the  immense  re- 
•nlts  accomplished  in  the  various  depart- 
ments of  philology  is  to  be  found  in  M. 


Francois  Lenormant's  admirable  Hand- 
book   of    Ancient    History."— London 

Athenamm. 


PUBLICATIONS  OF  J.  B.  LIPPINCOTT  &*  CO. 


GOOD  BOOKS  FOE  YOUNG  EEADEES, 


Deep  Down.  A  Tale  of  the  Cornish  Mines.  By 
R.  M.  BALLANTYNE,  author  of  "  Fighting  the  Flames,"  "  Silvei 
Lake,"  etc.  With  Illustrations.  Globe  edition.  I2mo.  Fine 
cloth.  $1.50. 

" '  Deep  Down'  can  be  recommended  as 
•  story  of  exciting  interest,  which  boys  will 
eagerly  read,  and  which  will  give  some 
valuable  ideas  on  a  subject  about  which 


very  ittle  is  generally  known.  The  book 
is  embellished  with  a  number  of  very  ex- 
cellent designs." — PJtilaJa.  Even.  Tile- 
graph. 


Fighting  the  Flames.    A  Tale  of  the  Fire  Brigade. 
By  R.  M.  BALLANTYNE,  author  of  "Silver  Lake,"  "The  Coral 
Islands,"  etc.     With  Illustrations.     Globe  edition.     I2mo.     Fine 
cloth.     $1.50. 
"An  interesting  and  spirited  little  work." — Pfiilada.  Even.  Telegraph. 

Erling  the  Bold.  A  Tale  of  the  Norse  Sea-Kings. 
By  R.  M.  BALLANTYNE,  author  of  "  Fighting  the  Flames,"  "  Deep 
Down,"  etc.  Globe  edition.  \Vith  Illustrations.  I2mo.  Extra 
cloth.  $1.50. 


"  It  is  a  bold  and  stirring  tale  of  the  old 
Norse  rovers  who  conquered  and  settled  in 
England  at  various  times  between  the  fifth 
and  eleventh  centuries.  The  narrative  is 
interesting  of  itself,  and  it  gives  an  excel- 


lent description  of  the  manners  and  cus- 
toms of  the  rugged  race  who  inhabited  the 
North  of  Europe  at  the  dawn  of  modern 
history." — Philada.  Telegraph. 


Silver  Lake;  or,  Lost  in  the  Snow.     By  R.  M. 

BALLANTYNE,  author  of  "The  Wild  Man  of  the  West,"  "Fighting 
the  Flames,"  etc.  With  Illustrations.  Square  I2mo.  Tinted 
paper.  Extra  cloth.  $1.25. 


"  We  heartily  recommend  the  book,  and 
tan   imagine  the  pleasure   many  a  young 


heart  will  receive  on  its  perusal." — Tht 
Eclectic  Review. 


Forty-Four   Tears   of  a   Hunter's   Life.     Being 

Reminiscences  of  Meshach  Browning,  a  Maryland  Hunter.     With 
numerous  Illustrations.    Globe  edition.    I2tno.    Fine  cloth.    $1.50. 

overcome  them.  It  is  a  book  xvhich  will 
be  read  with  the  greatest  avidity  by  thou- 
sands in  all  sections  of  the  country.1'— 
Bait.  American. 


"  It  portrays  the  mode  of  life  of  the 
early  settlers,  the  dangers  they  encount- 
ered, and  all  the  difficulties  they  had  to 
contend  with,  and  how  successfully  a 
•trong  arm  and  a  courageous  heart  could 


Moody  Mike;  or,  The  Power  of  Love.    A  Christ- 

mas  Story.      By  FRANK  SEWALL.      Illustrated.      i6mo.      Extra 
cloth.     $i. 

Phis  is  a  story  intended  for  the  young  I  and  beautifully  bound.  It  is  also  illus 
folks.  It  is  publish  :d  in  a  manner  at  |  trated  with  several  full-page  engravings, 
ooce  neat  and  attractive,  being  well  printed  j  which  impart  to  it  additional  attraction*. 


PUBLICATIONS  OF  J.  B.  LIPPINCOTT  6-   CO, 


GOOD  BOOKS  rOE  YOUNG  KEADEES, 


Man  Upon  the  Sea;   or,  A  History  of  Maritime 

Adventure,  Exploration  and  Discovery  from  the  Earliest  Ages  to 
the  Present  Time.  With  numerous  Engravings.  By  FRANK  B. 
GOODRICH,  author  of  "  The  Court  of  Napoleon,"  etc.  8vo.  Cloth. 

£2.25. 


"  It  is  a  delightful  work,  brilliant  with 
deeds  of  valiant  enterprise  and  heroic  en- 
durance, and  varied  by  every  conceivable 
:ncident  We  have  seldom  seen  a  work 


more  agreeable  in  style  or  more  fascinat- 
ing in  interest." — Boston  Journal. 

"The  book  will  be  warmly  welcomed 
bj  young  people." — Boston  Post. 


when  it  belongs  to  a  lady,  is  the  best  and 
most  attractive  in  the  world."  —  tf.Y. 
Times. 


Old   Deccan  Days;    or,   Hindoo  fairy  Legends 

Current  in  Southern  India.  Collected  from  oral  tradition  by  M. 
FRERE.  With  an  Introduction  and  Notes  by  Sir  Bartle  Frere. 
Globe  edition.  I2mo.  Illustrated.  Fine  cloth.  $1.50. 

"This  little  collection  of  Hindoo  Fairy      writers  of   English   possess,   but   which, 
Legends  is  probably  the  most  interesting 
oook  extant  on   that    subject.  .  .  .  The 
itories  of  this  little  book  are  told  in  a  very 
lively  and  agreeable  style  —  a  style  few 

Fuz-Buz  and  Mother  Grabem.      The  Wonderful 

Stories  of  Fuz-Buz  the  Fly  and  Mother  Grabem  the  Spider.  A 
Fairy  Tale.  Handsomely  Illustrated.  Small  4to.  Cloth.  $i. 
Extra  cloth,  gilt  top.  $1.25. 

"  Laughable  stories  comically  illustrated      little  boys  and  girls.     Get  it  for  the  holi- 
for  little  folks.     The  very  book  to  delight      days." — Pittfburg  Chronicle. 

Casella;  or,  The  Children  of  the  Valleys.  By 
MARTHA  FARQUHARSON,  author  of  "Elsie  Dinsmore,"  etc.  i6mo. 
Cloth.  $1.50. 


"A  lively  and  interesting  story,  based 
upon  the  sufferings  of  the  pious  Walden- 
ses,  and  is  well  written  and  life-like."— 
Boston  Christian  Era. 


"  It  is  rich  in  all  that  is  strong,  generous 
and  true." — Bait.  Episc.  Methodist. 

"  The  story  is  one  of  the  most  interest- 
ing in  ecclesiastical  history." — The  Metho- 
Jut. 

Trees,    Plants   and  Flowers:    Where   and  How 

they  Grow.  By  WILLIAM  L.  BAILY,  author  of  "  Our  Own  Birds," 
etc.  With  seventy-three  Engravings.  i6mo.  Toned  paper.  Extra 
doth.  $i. 


"  In  the  compass  of  less  than  a  hundred 
and  fifty  pages  Mr.  Baily  gives  us  'a 
familiar  history  of  the  vegetable  kingdom,' 
popularly  and  interestingly  written,  well 
arranged,  and  containing  much  valuable 
information  and  many  interesting  facts. 
He  is  entitled  to  great  thanks  for  the 
work  he  is  doing  in  aiding  the  develop- 
ment of  a  taste  for  and  interest  in  natural 
oictory.  We  should  be  glad  to  see  this 


book  generally  in  the  hands  of  the  littlo 
folks;  it  is  written  so  clearly  and  plea* 
antly  that  they  will  take  to  it  readily.  But 
there  are  many  grown  folks  also  who 
wouM  be  glad  to  know  something  mort 
of  botany  than  they  do,  but  who  have 
neither  time  nor  inclination  for  ponderoui 
technical  and  scientific  volumes.  To  the** 
also  we  can  heartily  commend  Mr.  Bai'.v* 
book."— A'.)'.  Even.  Mail. 


PUBLICATIONS  OF  J.  B.  LIPPING OTT  &   CO. 


The  Old  Mam'selle's  Secret.  After  the  German 
of  E.  Marlitt,  author  of  "Gold  Elsie,"  "Countess  Gisela,"  &c. 
By  MRS.  A.  L.  WISTER,  Sixth  edition.  I2mo.  Cloth,  $1.75. 


"A  more  charming  story,  and  one  which, 
having  once  commenced,  it  seemed  more 
difficult  to  leave,  we  have  not  met  with  for 
many  a  day." — The  Round  Table. 

"Is  one  of  the  most  intense,  concentrated, 
compact  novels  of  the  day.  .  .  .  And  the 
work  has  the  minute  fidelity  of  the  author 


of  'The  Initials,'  the  dramatic  unity  01 
Reade,  and  the  graphic  power  of  Georg! 
Elliot." — Columbus  (O.)  Journal. 
"Appears  to  be  one  of  the  most  interest 
ing  stories  that  we  have  had  from  K.uov\ 
for  many  a  day." — Boston  Traveler. 


Gold  Elsie.     From  the  German  of  E.  Marliit, 

author  of  the  "  Old  Mam'selle's  Secret,"  "  Countess  Gisela,"  &c 
By  MRS.  A.  L.  WISTER.  Fifth  edition.  12010.  Cloth,  $1.75. 

"A  charming  book.     It  absorbs  your         "  A  charming  story  charmingly  told."— 
attention  from  tht  title-  page  to  the  end." —      Baltimore  Gazette. 
The  Home  Circle. 

Countess  Gisela.     From  the  German  of  E.  Mar- 

litt,  author  of  "The  Old  Mam'selle's  Secret,"  "Gold  Elsie," 
"  Over  Yonder,"  &c.  By  MRS.  A.  L.  WISTER.  Third  Editioa 
I2mo.  Cloth,  $1.75. 


"  There  is  more  dramatic  power  in  this 
than  in  any  of  the  stories  by  the  same 
Wthor  that  we  have  read." — N.O.  Times. 

"  It  is  a  story  that  arouses  the  interest 


of  the  reader  from  the  outset"-  -Pittsburt 
Gazette. 

"The  best    work  by  this   author.*  — 
Philada.  Telegraph. 


Over  Yonder.     From  the  German  of  E.  Marlitt^ 

author  of  "Countess  Gisela,"  "Gold  Elsie,"  &c.    Third  edition. 
With  a  full-page  Illustration.     8vo.    Paper  cover,  30  cts. 


" '  Over  Yonder'  is  a  charming  novel- 
ette. The  admirers  of  'Old  Mam'selle's 
Secret'  will  give  it  a  glad  reception,  while 
those  who  are  ignorant  of  the  merits  of 


this  author  will  find  in  it  a  pleasant  in- 
troduction to  the  works  of  a  gifted  writer  ' 
— Daily  Sentinel. 


Three  Thousand  Miles  through  tk     Rocky  Moun- 

tains.     By  A.  K.  McCLURE.     Illustrated.     I2mo.     Tinted  paper 
Extra  cloth,  $2. 


44  Those  wishing  to  post  themselves  on 
the  subject  of  that  magnificent  and  ex- 
traordinary Rocky  Mountain  dominion 
should  read  the  Colonel's  book." — New 
Yo-k  Times. 

"  The  work  makes  one  of  the  most  satis- 
factory itineraries  that  has  been  given  to 
us  from  this  region,  and  must  be  read 
with  both  pleasure  and  profit." — Philada. 
North  American. 

'•  We  hare  never  seen  a  book  of  Western 
tra\  els  which  so  thoroughly  and  completely 
us  as  bis,  nor  one  written  in  such 


agreeabli  and  charming  style." — Bradfont 
Reporter. 

"  The  letters  contain  many  incidents  of 
Indian  life  and  adventures  of  travel  which 
impart  novel  charms  to  them." — Chief 'ft 
Evening  Journal. 

"  The  book  is  full  of  useful  information.' 
—New  York  Independent. 

Let  him  who  would  have  some  propel 
conception  of  the  limitless  material  rich- 
ness of  the  Rocky  Mountain  region,  reaj 
this  bo<  k  "—Charleston  (i  C.)  Courier. 


PUBLICATIONS  OF  J.  B.  LIPPINCOTT  &•  CO. 


Our  Oivn  Birds  of  the  United  States.  A  familiar 
Natural  History  of  the  Birds  of  the  United  States.  By  WILLIAM 
L.  BAILY.  Revised  and  Edited  by  Edward  D.  Cope,  Member  of 
the  Academy  of  Na  -uai  Sciences.  With  numerous  Illustrations. 
i6mo.  Toned  papei.  Extra  cloth,  $1.50. 


"  The  text  is  all  the  more  acceptable  to 
the  general  reader  because  the  birds  are 
called  by  their  popular  names,  and  not  by 
the  scientific  titles  of  the  cyclopaedias,  and 
we  know  them  at  once  as  old  friends  and 
companions.  We  commend  this  unpre- 
tending little  book  to  the  public  as  pos- 
sessing an  interest  wider  in  its  range  but 
similar  in  kind  to  that  which  belongs  to 
Gilbert  White's  Natural  History  of  Sel- 
borne."— ff.  Y.  Even.  Post. 

"  The  whole  book  is  attractive,  supply- 
ing much  pleasantly-conveyed  information 
for  young  readers,  and  embodying  an  ar- 

A  Few  Friends,  and  How  They  Amused  Them- 

selves.  A  Tale  in  Nine  Chapters,  containing  descriptions  of  Twenty 
Pastimes  and  Games,  arid  a  Fancy-Dress  Party.  By  M.  E.  DODGE, 
author  of  "  Hans  Brinker,"  &c.  I2mo.  Toned  paper.  Extra 
cloth,  $1.25. 


rangement  and  system  that  will  often  make 
it  a  helpful  work  of  reference  for  older 
naturalists." — Philada.  Even,  Bulletin. 

"  To  the  youthful,  '  Our  Own  Birds'  is 
likely  to  prove  a  bountiful  source  of  pleas- 
ure, and  cannot  fail  to  make  them  thor- 
oughly acquainted  with  the  birds  of  the 
United  States.  As  a  science  there  is  none 
more  agreeable  to  study  than  ornithology. 
We  therefore  feel  no  hesitation  in  com- 
mending this  book  to  the  public  It  is 
neatly  printed  and  bound,  and  is  profusely 
illustrated."— New  York  Herald. 


"This  convenient  little  encyclopaedia 
strikes  the  proper  moment  most  fitly.  The 
evenings  have  lengthened,  and  until  they 
again  become  short  parties  will  be  gath- 
ered everywhere  and  social  intercourse 
will  be  general.  But  though  it  is  compar- 
atively easy  to  assemble  those  who  would 
be  amused,  the  amusement  is  sometimes 
replaced  by  its  opposite,  and  more  resem- 
bles a  religious  meeting  than  the  juicy  en- 
tertainment intended.  The  '  Few  Friends' 
describes  some  twenty  pastimes,  all  more 

Cameos  from  English  History.     By  the  author  of 

"The   Heir  of  Redclyffe,"  &c.     With   marginal  Index.     I2ma 
Tinted  paper.    Cloth,  $1.25  ;  extra  cloth,  $1.75. 


or  less  intellectual,  all  provident  of  mirth. 
requiring  no  preparation,  and  capable  ol 
enlisting  the  largest  or  passing  off  with  the 
smallest  numbers.  The  description  is  con- 
veyed by  examples  that  are  themselvea 
*  as  good  as  a  play.'  The  book  deserves 
a  wide  circulation,  as  it  is  the  missionary 
of  much  social  pleasure,  and  demands  no 
more  costly  apparatus  than  ready  wit  and 
genial  disposition."  —  Philada.  Nortk 
A  merican. 


"An  excellent  design  happily  executed.' 
— N.Y.  Times. 


"  History  is  presented  in  a  very  attractive 
ind  interesting  form  for  young  folks  in  this 
morV—Pittslntrg  Gazette. 

The  Diamond  Edition  of  the  Poetical  Works  of 
Robert  Burns.  Edited  by  REV.  R.  A.  WILLMOTT.  New  edition. 
With  numerous  additions.  i8mo.  Tinted  paper.  Fine  cloth,  %\. 


'  This  small,  square,  compact  volume  is 
printed  in  clear  type,  and  contains,  in  three 
Hundred  pages,  the  whole  of  Burns'  poems, 
•  ith  a  glossary  and  index.  It  is  cheap, 


elegant  and  convenient,  bringing  the  works 
of  one  of  the  most  popular  of  British  poets 
within  the  means  of  every  reader." — Sot- 
ton  Kvtn.  Transcript. 


PUBLICATIONS  OF  y.  B.  LIPPINCOTT  ta>  CO. 


THE 

WORKS  OF  WASHINGTON  IRVING. 


EDITIONS   OF   IRVING'S  WORKS. 
/.    The  Knickerbocker  Edition. — Large  I2mo,  on 

superfine  laid,  tinted  paper.  Profusely  Illustrated  with  Steel 
Plates  and  Wood-cuts,  elegantly  printed  from  new  stereotype 
plates.  Complete  in  27  vols.  Bound  in  extra  cloth,  gilt  top. 
Per  vol.  #2.50.  Half  calf,  gilt  extra.  Per  vol.  $4. 

//.    The  Riverside  Edition. — i6mo,  on  fine  white 

paper ;  from  new  stereotype  plates.  With  Steel  Plates.  Complete 
in  26  vols.  Green  crape  doth,  gilt  top,  beveled  edges.  Per  voL 
$1.75.  Half  calf,  gilt  extra.  Per  voL  #3.25. 

///.  The  People's  Edition. — From  the  same  stereo- 

type  plates  as  above,  but  printed  on  cheaper  paper.  Complete  in 
26  vols.  i6mo.  With  Steel  Vignette  Titles.  Neatly  bound  in 
cloth.  Per  voL  $1.25.  Half  calf  neat  Per  vol.  $2.50. 

IV.  The  Sunny  side  Edition. — izmo,  on  fine  toned 
paper.  With  Steel  Plates.  Complete  in  28  vols.  Handsomely 
bound  in  dark-green  cloth.  Per  vol.  $2.25.  Half  calf,  gilt  extra. 
Per  vol.  $4. 

Embracing  the  tollowing : 


Bracebridge  Hall, 
Wolfert's  Roost 
Sketch  Book, 
Traveler, 
Knickerbocker, 
Crayon  Miscellany, 


Goldsmith, 
Alhambra, 
Columbus,  3  vols., 
Astoria, 
Bonneville, 
Mahomet,  2  vols., 


Granada, 
Salmagundi, 
Spanish  Papers,  2  vols. 
Washington,  5  vols., 
Life  and  Letters,  4  vols. 


The  reissue  of  these  works  in  their  several  forms  is  unusuallj 
elegant  The  plates  are  new,  the  paper  superior,  the  printing  hand 
some,  and  each,  in  proportion  to  price,  combining  good  taste  witfc 
economy. 


«-KACH    WORK    SOLD   SEPARATELY. 


University  of  California 

SOUTHERN  REGIONAL  LIBRARY  FACILITY 

405  Hilgard  Avenue,  Los  Angeles,  CA  90024-1388 

Return  this  material  to  the  library 

from  which  it  was  borrowed. 


FEE  2 1  1992 


Unh 
S 


